·i
Poona Oriental Series, No. 10
.
THE
TATTVA-KAUMUDĪ
(Vācasati Mis'ra's Commentary on the Samkhya-Karika)
Translated into English and containing
A SYIIOPSIS OF THE CARDINAL DOCTRINES OF THE
SAMKHYA PHILOSOPHY
BY
Mahamahopadhyāya Ganganatha Jha, M.A., D. Litt.
and with
AN HISTORICAL INTRODUCTION AND CRITICAL NOTES
BY
Vidyāsudhākara Har Dutt Sharma, M.A., Ph.D.
Professor of Sansknt, S. D. College. Cawnpore.
Second Edition Thoroughly Revised
POONA
E ORIENTAL BOOK AGENCY
1934

·BHAVAN'S LIBRARY
This book is valuable and
NOT to be ISSUED
out of the Library
without Special Permission
1

·.. .. .. . ve 17 4. 900 . 1. ... be .. 31 fasentieace of Buddhi 15 32 Differentiation of "Perception" from the other forms of proof 15 33 Final definition of perception 15 34 Inference, a distinct proof 16 35 foference defined 16- 36 The three kinds of Inference 17 37 The First Division of Soference .38 The Negative-a posteriori-Inference 18 39 The Affirmetive priori-leference 18 40 Definition of Valid Assertion 19 41 Self-evidenoc of Valıd Assertion 20 42 Reliability of Kapıla 20 43 Pweudo-Revelations 20 44 Differentiation of Valid Assertion from Inference 21 .45 Other kinds of proof set aside or included in abova 211 46 Analogy included in Valid Assertion ... 21 47 Presumption socluded in Inference 23. 48 " Absence" included in "Perception 25 49 "Probability" in leference 25. 50 Rumour discarded 25. Karikā VI .51 The Sphere of the Means of Cognsion 26. 52 Knowledge of nature &c., through Inference 26 53 Knowledge of others by Revelation ... 27 Kárikā VII 54 Objection-Nature &c., benog not amenable to the senses, are non existing : 27 $5,56 Different causes of non-perception of objects by the Senses 27 57 Noa-perception of an object, no proof of non-existence 28 Künkā VIII $8 Objection-existerce of Nature can be denied like that of oky. flowers-stated, and set aside: there are effects bearing testimony to the existence of Naturo 2014 59 Such effects mentioned Kárka IX . Different views with regard to the nature of an effect 61 Impossibility of the existence of Nature being prored ja i accordance with the Vedinta und Bauddha tenets 91 62 Effect declared to be a permanent Entity .. on. . . ... ? .. 30. . so . .

·• 4- 45 45 46 od WE 48 - . 48 48 49 ... 49 50 51 52 . .Käriki .XII 27 letroduction to the consideration of the Atinbutes 98 Construction of the Kärskā 99 Character of the Attributes as pleasure, pain, delusion 100 The functions of the Attributes 101 The method of operation of the attributes Kārkā XIII 102 Introduction to Käpika Xiu 103 Properties of "Goodness" 104 Necessity of the properties of " Fouiness" 105 Necessity of the properties of " Darkness 106 Objection based on the ine possibility of the cooperation of Attributes of contradictory properies 10% Necessity of postulating the three Attributes Karika XIV 108 Question of the Indiscreetness and other properties of the Attributes ... 109 Proof of the existence of such properties 110 Question of the Existebce of Nature - Kāriki XV 111 Why not except the atomic theory? ... 112 Proofs of Nature': Existence-(1) initial Separation and final rounga of cause and effect 113 (2)—Because Evolution is due to Energy 114 Objection. The two reasons might rest with Duddhi. Reply: 13--from Pniteness 115 (4) Because of homogeneity Künkä XVI 116 Operation through the Attributes 117 By a blendıng of the Attributes 118 Objection How can en attribute of uniform nature produce diserta effecty? Reply Kiriko KVIE 119 Introduction to the Proofs of Spirit' Existence 120 Proofs (1)-Becaux all compound objeto pre for other's purpose 120 Objection and reply 122 (2) Because there must be superintendence 123 (3) Becaux ibete minst be one to feel.. 53. 54 56 56 57 . - 58 58 med 59 60 .. . 60 60 62 62 S.

·. 77 77 78 78 . + . 79 ho 79 es 79 . 80 81 82 82 Rärika XXVI 153 Sense defined Käsikā XXVII 154 Double nature of mind 155 Mind deltaed 156 Objection: Why make mind a sease?-rand Reply thereto 157 Whence the multifarious effects from Egoism ? ... 158 Multifariousness also a modification of the Attributes Kärika XXVI)1 159 Functions of the tea sense organs Kärikā XXIX 160 Ballection at Manas, Self-consciousness of Ahaskāra and Determination of Buddhi 161 The fivc vital Airs common to all Karika XXX 162 Fanction of the organs-(1) Instantaneous 163 (2) Gradual 164 Wuh regard to visible objects function of the internal organs independent of the extersal ones ... Känka XXXI 165 Objection : Functions permanent or otherwisc?... 166 No collision of the functions of the organs 167 Objection: How can inseatient organs comprehend each ther's motives?-Reply thereto Kiriká XXXII 168 Division of the organu introduced 169 Tbe thirteen organs aod their functions 170 Objects of these functions. Kariki XXXIII 171 Sub-division of the organs iatrodased 172 Tb thres iaternal organs 173 The tea external orgios 174 External orgros operating at the present time, and the interual at all Times - 175 Time Got distinct priaciple . 82 83 83 1 8.1 84 85 85 . 8C BE SF 1P M. det 8t 97 ·(vii) 87 . 67 88 he 89 89 90 ope 91 91 93 93 93 Kirik. XXXIV 176 Objects of external organs introduced .. 177 Specific and gross objects of the functions of intellectual organs explained 78 Do. do. organs of ection Kariká XXXV 179 The importance of the internal organs Kinka XXXVI 180 Predominence of Buddhi .. 181 The external organs as modifications of Attributes Kirik. XXXVII 182 Purther grounds for the Superiority of Buddhi 183 Objectis absence of Mukt-Reply thereto Kāriki XXXVIII 184 The Subule character of the Tanmitras 185 The gross Elements produced out of the Tonmatras 186 Them are Specific because soothing. terrific and deliling Kärika XXXIX 187 Three sorts of Specific Objects 183 Subtila bodico oro permanent Karkā XL 187 Subtle body unconfined and permanent 190 Objection. Two bodies unnecessary and reply 191 Question How does the Subtle Body migrate ? Reply 192 Subtle Body Dissolving at cach Praloga Kink XLI 193 Existence of the Subtle Body proved ... Kárika XLII 194 Reason and manner of the migration of the Subtle Body 195 Power of the Subtle Body due to Nature Kiriki XLIIS 196 laridental Bod Essential Diaposition. . 197 Flesh, blood &c., related to the grous body Kirik. XLIV 193 Cook quences of the various means introduced - 199 Virta, leads to higher planes and rice to lower 200 From the reverse, the movent-be threefold bondag 94 91 40 95 95 96 96 A 97 98 93 99 the 100 100 ·PO 10Z 102 102 . . 103 103 be 104 . be 104 104 101 105 105 105 105 . DO .. Karika XLV 201 Absorption into Prakti from Dispassion 202 Transmigration from Passionate attachment 203 Non-impediment from Power Kánka XLVI 204 Error Dusability, Contentment and Perfection. 205 Eifty Subdivisions of do do Kárika LXVII 205 The Fifty forms of Error - Karikā XLVILL 207 The Sub divisions of Error &c. introduced 208 Eight forms of Ignorance .. 209 Eight forms of Delusion 210 Ten forms of Extra Delusion 211 Eighteen forms of Gloom, 212 Eighteen forms of Utter Darknees 213 The total coming to sixty.lwo Kárikā XLIX 214 The tweatyreight forms of Disability ... . 215 Eleven forats of desability, those of the sease organs 216 'The sevenicen forms of disability of Buddha Kürikā L 217 Nine forms of Contentment 218 Four forms of internal Contentment 219 (+) Arabha - 220 (2) Salıla 221 (3) Oghs 222 (4) Vrsti 223 Five forms of external Contentment 224 (1) Para 225 (2) Supra 226 (3) Parapāna 229 (4) AnuttaroĀmbha 228 (5) Uttama obha Kārki LI 229 Forms of Power introduced 730 The eight forms of Power ... 731 (1) Tee-Study 105 106 106 . ORP . 640 106 107 107 107 108 108 108 109 100 109 109 110 - ... 1. . 110- 110 1101 1.1 AT ·. . P 232 (2) Sutore-Word 111 233 (3) TartaroReasoning 111 231 (4) Remyaka-Acquisition of Friends 111 235 (5) Sadamudita-Purity - 111 236 The three coasequent on the suppression of three kinds of pain 112 237 The fırat five forms otherwise explained 112 238 Error &c., are hooks to the Power 112 Kiriki ! 239 Necessity of twofold creation 113 240 Proofs of the above .. 113 241 Objection o&reciprocality set asida 114 Kānka LILI 212 Forms of the Elemental Creation introduced . 114 243 The eight Divine sorts 15 244 Five of the Lower Animals 115 245 Mankind single.. 115 Karika LIV 246 Threefoliness of the material Evelution introduced 115 247 Siz Heavenly Regions 115 Kinki LY 249 Evolution productive of poin 116 249 Imprition of pleasure and pain on Spirit 117 250 - Do. due to Spirit's son discrimination 117 Kinkä LYI 251 Question of the Moker of the Universe introduced 117 252 Creation due to Nature 118 253 Creation for another's (Spirit:) sake... 118 Kárika LVII 251 Objection-incapacity of inxentient Nature of creation 119 255 Reply wastance of the flow of milk 119 256 Yew of a personal God ovenbrown... 119 237 Freedom of the Sürnkbya theory from fusita 120 Karika LVIII 259 "How for Spirit's purpose I' Explained 120 Kariki LIX 259 * Whence the cessation of the operations of Naturer Pisplained 121 . $ VA ·- 121 H 1. 123 BOP . 1. . Karika LX 260 "Nature acto for no compensation Kiriká LXI 261 No reappearance of Nature with regard to op emancipated Spirit 122 Kārika LXII 262 Objection : emancipation and bondage not possible to uomodifying Spirit 123 263 Reply: "No Spirit is bound, por migrates &c." 123 Karika LXIII 264 Nature binds herself by seven forma &c." Kárikā LXIV 265 Truth" explained 124 266 The purity of wisdom explaiaed 125 267 Objection based on the eternal tendency to false knowledge 125 268 The form of discriminative knowledge 125 * 269 Completion" of the knowledge 126 Kärikā LXV 270 Cause of the cessation of Nature's operation 126 Rärika LXVI 271 Obiection "though one set of objects has been enjoyed. .. others romain to be enjoyed" 127 272 Reply. "The Spurt haviag attained ta wisdom, there is no - motive to further action 128 Karikā LXVII * 273 Objection: The body dissolving on the attaisment of wisdom, bow could the bodiless Spirit behold Nature?... 129 -274 Body continues in obedience to the mamentum imparted by previous Kerma 129 Käriki LXVUT 275 Final release of the Spirit 130 Kārikā LXIX 276 The precedence of Kapila .. 131 Kāriká LXX 277 Importance of the Samkhga doctrine. 132 Kinkä LXXI -278 - Arya" ezplained 132 Kárka LXXII 279 The Treatise is a whole, not a part 132 149.- BU wa .

·. INTRODUCTION 1. The Origin of Philosophical Engaitgiru In this world, the end of all activity is happiness. Nobody even in his imagination likes to suffer pain cven for a moment. Even those who commit suicide do so only when they arc sorely disgusted with the pains inherent in Sansara. Truly has it been said by our elders. "Every one desists from pain; cvery one desires happiness. But what happiness is cannot be very well explained by those who lack philosophical insight. The enjoyment of sense-objects which people resort to as ' pleasure' day and night and for which they put forth their utmost effort is considered by philosophors as entirely undesirable, mixed as it is always with pain. So the wise leave all worldly enjoyments esen as onc docs loncy mixed with poison and seek the highest end of human existence which alone leads to final and absolute happiness: and after they have attained it for themselves, they are moved with pity for the creatures quicering in the well of miseries and for their good they apply themselves to the propagation of the truth attained. Thus do the wise explain the Origin of Philosophical Enquiry. 11. The Significance of Sikhsa Philosophy or all the philosophical systems, Sarikhya hos been crasidered by all to be the most ancient Nobody con gain. way the fact that this occupics a prominent place in all the Sixtrot, since this is either supported or controserted by every plulosophical system. Thereforc, the importance of this Sastra is recognised by a!l the systems. Sonharácārsn 423 --" The doctrinc, moreover, stands somncuhat near to the Vedinta dxtrine since, like the latter, 11 admits the hou. L ·2 TATTVA-KAUMUDI difference of cause and effect, and it, moreover, has been accepted by some of the authors of the Dharma-sūtrag, such as Devala, and so on. For all these reasons we have taken special trouble to refute the pradhāna doctrine." (S 8. E. XXXIV. p. 289). So also in the Mahābhārata 'we read- There is no knowledge like that of Sāmkhya, no power like that of Yoga. You should have no doubt as to Sān. khya being the highest knowledge " (S'ānti. 316, 2) Though the use of the word Simkhya is found first of all in the s'vct UpTITUT FIETŪTIT etc. (VI, 13 ). yet Samkhya reflections are found even in the Rgveda and the other Upanışads. This proves the antiquity of this S'astra. This will be made clear in detail further on. Sinkhya is derived from the word samkhyū. The word samkhyā is used in the sense of thinking and counting Cf. "arit en fattore" (Amara I V.3) Thinking may be with reference to basic principles or knowledge of Self. Counting refers to the twenty-four principles and as akti. atusti, etc. The double implication of the word has been set forth by Vijñānabhikṣu in his preface to Sāmkhya-pravaca. nabhäsya, by a quotation frost the Mbh- 'संख्या प्रकुर्वते चैत्र प्रकृति च प्रचक्षते । तत्वानि च चतुर्विंशत्तेन सांख्यं प्रकीर्तितम् ।।" So, Sankhya means knowledge of Self through right discrimination. Garbe is of opinion that the word Simkhya was originally used in the sense of counting, and it was then applied to the system of Kapıla which enumerates the 25 principles. (For details and the .opinion of Jacobi, see S. P... P. 189. 2n and pp. 190-191) Jayacandra S'armă says with regard to Sankhya in Sanskrta-Candrikā, a magazine which became defunct long ago, that the Sāriikhya is tawny, with deep-brown face, and has a big belly. He has a rosary in his hand and a staff, and keeps long nails and hair, (Adı. puriga quoted. yıl of 1821 S'eka,.vol. 1 and 2, p. 8) Really ·INTRODUCTION 13 speaking, since the word Kapila stands both for a particular colour and for the founder of Sāmkhya Philosophy, therefore, owing to the similarity of word the writer of the Purānd, has indulged in conjectures of his own. It appears that the writer of the Purāža at the time of writing happopied to see some sage with tawny face and corpulent body and was ,led to describe his form and colour. Some scholars, seeing the rejection of Isvara in the Samkhya-system, have maintained that it is vedaciruddha or opposed to Sruti (s. S. p. 21 f.; S P. 13 ff.). Sankarācārya also, seeing that Samkhya is opposed to advaita, avers that Samkhya is not rooted in the Srutis. Although there are many Smrtıs treating of the soul. we have singled out for refutation the Samkhya and Yoga because they are widely known as offering the means for accomplishing the highest end of man and have found favour with many competent persons. Moreover, their position is strengthened by a Vedic pissage referring to them, 'He who has known that cause which is to be apprehended by Sarikhya and Yoga he is freed from all fetters (s've. Up. VI, 13), ........, we refute by the remark that the highest beatitude is not to be attained by the knowledge of Sarkhya Smi irrespective of the Veda, nor by the road of Yoga-practice." (s. B. e, XXXIV, pp. 297-8). In deciding also the vaidika or the non vaidika character of Samkhya, the great Sankara says--" The scriptural passage which the pūrvapakşin has quoted as proving the eminence of Kapila's knowledge' would not justify us in believing in such doctrines of Kapila (ie, of some Kapıla ) as are contrary to scriptures, for that passage mentions the bare name of Kapıla ( without epcci, fying which Kapıla is meant), and we meet in tradition with another Kapıla, viz., the one who burned the song of Sagart and had the surname of Vasudeva." (S. BE, XXXIV: R 291 ). + ·TATTVA-KAUMUDI $ Similarly others have also maintained the opposition of Sankhya to Sruti. Truly speaking. Särikhya could be divided into two-one ses'vara, the other niris' rara. Let the theists not take the niris'oara Sāṁkhra, propounded in the Kárikā, eta, as rooted in Sruti, but who can take excep. tion to the paidika character of the ses'cara-Sīſkhya as Propounded in the Upanişads, the Mahābhārata and the Purānas ? For instance, we come accross 'yatha-g'rutinidars'ana as a synonym of Sarikhya in एतानि नव सांणि तत्वानि च नराधिप । चतुर्विशतिरुकानि यथाश्रुतिनिदर्शनान् । (Mbh., Sánti., 310, 25 ) In the 313th chapter of S'āstiparvan, in the section describing the intrinsic, extrinsic and super-natural aspects of the vibhatis of Prakſti many synonyms of the upholders of Samthys are met with; e g. Taa: (1.1) 74. 15:. (2) Ha.(3) sieraita:, (4) maafia, (5) 797- sin fin. (6.7, 8 and 9 ) Fazilan777. (10) quraand, (1) arafa fóra: (12) R17:, (13). Here the word • Yathis'ratinidars'inch' being repeated four times establishes the paidika character of theistic Samkhya. Moreover, even the atheistic Sātkhya is saidika in character, inasmuch ay the traditional categories have been borrowed from Upanişads, etc. (Jacobi takes the atheistic Sâmkhya as older, and believes that there has been an attempt for the synthesis of the theistic and the atheistic Sàrrikhyas in the later Upanişads, the Bhagavadgitã and portions of the Mahābhārata. oident. Gott p. 32 ). Therelore, from the presence of the names of the acóryas of Sankhya in the offering to Rşis, it may be laiely guessed that in olden times, even the most slaunch theists undertook the study of Sāmkhya. (8 s., p/22 ). This could not have been possible of Samkhya nas not founded S'rutis. On ·INTRODUCTION 5 III. Germs of Samkhya in the Vedas, elc. The presence of Simkhya categories in the S'rutis in a germinal form corroborates the former guess We do not mean to say that the principles of Samkhya in their detail are to be sought in the Vedas and Upanişads as propounded by Sāmkhya-Kārkā. That would be as ridiculous as trying to find out the great banyan tree in its minute seed. Tamas descnbed in the Rgveda (X. 129, 3) "TH STRihar Janetitsgaidi" etc, assumed later on the form of the Unmanifest. This very Sruti. showing the dissolution of the elements and the clemental world in its cause, the darkness, points to sotkārpasada. Sayana also favours this interpretation in his bhussa on this verse. Giving this rery interpretation else. wliere, the Veda even explains Aja ( the unborn) as the name of Pradhānaalami gyn 27 8191 47 gar: gera fait अजस्य नामावध्येकमर्पित यस्मिन् विश्वानि भुवनानि तुस्युः ।। (Rgveda, X. 82,6) Chronologically, Jacobi has divided the Upanisads into four divisions on account of their variety. their origin in different times, and their subject matter (Ent. Gott. p. G and 19; H. I. P. I. p. 28 ff: 1. P. I., p. 141 ff.). 1. The most ancient : as, Brhadārangaka. Chandoga. Tarttıriya. Attareya and Kausitaki 2. Ancient : as, Kathaka, Isa, S'vetăs'vatara, Mundaka and Mahinārāyana. 3. Afodern : 89, Prašna. Maitrāyani and Mänguks a. 4. Most modern : the many Atharsana Upanişads. Among the most ancient ones, in the Br. Up., thc Puruşa is declared to be only a seer, not a docr, devoid of activity in as much as he is without any association with anything (in T. 2 ·6 TATTVA-KAUMUDI reality) as in " स वा एप एतस्मिन् संप्रसादे रवा चरित्या दृष्ट्व..... असङ्गो धयं पुरुष इत्येवमेवेतशाज्ञवल्क्य" (1V 3, 15ff). The word mahat is indicative of the Samkhya word Buddhi in "स यथा सम्वत्र......सतो यतस्त्वामीत लवणमेव वा अर इंदं महद्भूतमनन्तमपारं विज्ञानयन एवतेम्पो भूतेभ्यः सदस्थाय etc. (Br-Up II. 4. 12). The term Vijñānaghana expounds the intelligent nature of Buddhi, [ Jacobi says that it is very surprising how Samkhya attri. butes unconsciousness to Buddhi which is by nature intelligence. vide. Ent. Cott. p. 32. In this connection, consult also the Valsyāyana Bhasya on the Gautama-Sutra "पुहि. रूपलब्धिर्शनमित्यनान्तरम्' (1.15) ] In the Ch. Up. (VI, 2, 1) having first introduced the theory of satkaryavada in " मदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम्" the Sruti in the same mantra mentions the pūroa-paksa of asat-karyavada in "तर्दक आहरसदेवेश्मय आसीदेकमेवाद्वितीयं तस्मादसतः मजायत". It then advances in the next mantra satkaryarada that is. (सतः समायते), as a contradiction of the previous statement,e.g.. 'कुतस्तु व मोम्यैवं स्यादिति होवाच कथमसतः मजायनोनि. मधेर सोम्यदमा आमीदेकमेवाद्वितीयम्" { VI. 2.2). Here the differ. ence from Sankara-Vedanta is that it accepts the aggregate of effects as real and not unreal like miya It maintains that this aggregate of effects exists as a reality in the cause. Thus it clearly expounds satkārsavada. The cause has been signified as real. This has also been indicated in the mantra पथा मोम्योलमृमिटेन समृन्मपं रिशतं स्यावाचाम्मर्ण शिरो नामधेयं मृत्तिकरपेर मत्यम (ch. Up Vi. 1,4) Thus aronc the Parinimardda of the Sarikhyas ( Ent. Gott.. p. 14). From this reality or existence were produced fire, carth. etu The expunding of three forms of these objects in "Ti dicat नेजमतदूपं, पर ता. परतणं तदनम्यारागारनित्य वापारम्भणं शिकागे मामय वीणि सात्रि मस्यम्" (ch Up. VI,!) is only an carlier form of the Saltca, Rajas and Tamas of the Sinikhya philosophy. The redness of fire indicates Rajas. Just as .

·INTRODUCTION 7 I red colour colours cloth, etc., so Rajas colours citta, because of its property of activity. Even so, the whiteness of water indicates Sattoa, because white water has the property of purifying things. Sattca also purifics the mind with Imrowledge. The dark colour of anna=Earth is an indication of Tamas. The dark colour covers everything. Even so, the insentient Tamas covers the knowledge born of Sattea. (See. Bala, p. 3. What has been propounded by Süryanārāyana Sastri in contradiction of this will be found in the Introduc. tron, S N. S.). This very thing is propounded in the mantra "अजामेको टोहित कृष्णाम् (s'y. Up IV 5. Maha. nārāyana Up. p. 141. Išādi ). The trivrtkarana (trebling) S'ruli found in the (ch. Up. VI. 4 and 5 ) also corroborales this opinion. We also see that the word triorta has been used in the sense of the three Attributes in " तमेकनेमि विवृतम् etc. (s'v. Up I, 4 ) also. There the three-foldness of grain, etc., has been indicated by the gross, the medium and the small sizes. It appears that the three-foldness of the Attributes has also been used similarly. Jacobi has also accepted this (Ent. Gott., 32 ). The Sārkhya categories are clearly stated in the later Upanişads. e. g. in Katha " 47771 90 gramat FETT TT: (111, 10). Mahat is the synonym of. Ahankāra. Similarly we find Avyakta and Purusa in मइतः परमन्यक्तमन्यतात्पुरुषः 9 I gota qi fare ATET AT 9 : 11" (Ibid, ill. 11 ). Prof Radhakrishnan believes that the indifference and inaclivity of Parusa have been indicated in " Ini IT भवाया समानं वृक्ष परिषस्वजाने । तयोरन्यः पिप्पलं स्वाद्वनि अनभनन्या STATENII” in the Mundaka Up (III, 1) (1 P. 1, 257, i n). 13 ·8 TATTVA-KAUMUDI 15 TIHTIFq" (VI. 13). "i gai Faqe 44740" (V.2). Ir this connection, we shall show later that there is a good deal of controversy about the word Kapila. It is again in this Upanişad that the words vşakta, avsakta and jña are found. e. g.. " TEHRUTHTË TRETE a f**1*: etc." (1.8): also "1 Tartariah da etc." (1.9), cide also the Mbh. "अजो जन्नुरनीशोऽयमात्मनः मुखदु.खयोः" (III. 30. 88 This whole verse is quoted in the Gauda. on the 61st Karikā). Similarly, the use of the words Pradhāna, Prakrti and gora is also found here, e. g. " 976 " (1,10), "Ari na faara" (1v, 10). "TA acuanzt" (1, 13), etc. Also, the mantra "तमनमि विवृतं पोशान्तं शतारिं विंशतिप्रत्यराभिः। अष्टकः #71476 ETT fatto anni HIT !" (s'v. Up. 1, 4) propounds the categories of Sărikhya. The word frıerla refers to the three gunas, the word sodas'anta refers to sixteen cikāras, the word s'atürdhāra points to the fifty varieties of pratyaga-sarga. Keith's doubt about the Sårkhya character of this verse will not bear examination (S. s. p. 11 ) He has given up the reasonable interpretation and says. "The worth of such identifications must be regarded as uncertain and no conclusive evidence is afforded by them. as plays on numbers are much affected by the Brahmanical schools." But he has not given any different interpretation himself and is, therefore, open to the charge of leaving the present and the relevant in favour of the absent and the irrelevant. But simply on the basis of the presence of a few technr. cal terms of Sāmkhya, we should not conclude that a parts. cular Upanişad propounds Samlhya doctrines. For instance. in places like "Fri 21 AT TATA" (s'y. Up in, 10 ) though there is a technical term of Satrikhya, yet it appears that it is only supporting the Vedanta doctrine. Therefore, seeing that Sarkhya comes closely after Vedānta in these Upanisadas, Jacobi declares that there cannot be ·INTRODUCTION 9 any two opinions among scholars with regard to the fact that the rise of the Samkhya and Yoga systems lies between the most ancient and the ancient Upanişads. (Ent. Galt p 21). Among the modern Upanışads, the mention of Sattca. Rajas and Tamas by name, the exposition of the five subtle elements, the enunciation of the five gross elements and reference to the Sámkhya categories of ksetrajāa, sankalpa. adhyavasāya, abhimana and linga clearly show that these Upa. nişads cone after the formulation of the Sámkhya system. As-"तमो वा इदमेकमाम. तत्पश्चात्तत्परेरितं विषमन्वं प्रयायत रजमो स्पं...............मोऽशोऽयं यश्चेतनमान: प्रतिपुर क्षेत्रज्ञः संकल्पाघ्यवसायाभि- Halan: Argh: etc." (Maitrāyani, Up. IV, 5), “qazam भूतनोच्यन्ते पंचमहाभूतानि भूतगदेनोच्यन्ते etc. (Ibrd 11,2), "पृथिवी Riht 19-01TTHAT: etc (Pr up IV. 8) and so on. In the Mbh, and the Purānas, we find Sāmkhya philo. sophy fully reflected At one place we find the mention of the five gross elements, the twenty-four categories in their manifested or unmanifested character and the three ganas (x1bh_111. 209, 16-21; 211,4). The distinction between Prakrti, and Puruşa has been extensively expounded in Santiparvan (285, 33-40). Here the word sattoa stands for Prakrti and not Brahman. But Keith, seeing that sattoa was used as the subject of comparison of a spider, erroneously maintains that sattva is "referring to Brahman (S 8, P. 17). It will be clear from the two verses quoted below that his explanation is errone. ous, since it is opposed to the context : "मृजत दि गुणान् मत्त्वं क्षत्रज्ञ. परिपश्यति । सम्प्रयोगस्तयोरेप सत्त्वक्षेत्रजयोर्धव. ॥ ३७ ।। स्वभावामहमंत्र. तादिमान् मुजते गुणान् । ऊर्गनाभिर्यथा मूत्रं विजेयास्तन्तुवाद् गुणा ॥१८॥". We find a reference in the Mbh. of Sāmkhya knowledge be. ing called Vais'esika which was imparted to Janaka by Pancasikha of Parasara gatra. e.g. "यस्माच्चतन्मया प्राप्त जानं aina gC" (S'antı. 330. 23a ). There again, three paths of cmancipation have been described. We find there from the ·10 TATTVA-KAUMUDI context that leaving aside the paths of mere knowledge or action, Samkhya lays down a third kind of path, dir., a com bination of knowledge and action. S'ānti, 320, 38-40. In this connection, vide my article, P. O. C., Lahore, II, 1027 f ). In the dialogue between Janaka and Sulabhã, the latter uses the word Samkhya in the sense of a particular kind of a sentence,-"माक्षम्यं मांयका चोभी निर्णयः मप्रयोजनः। पचतान्यर्थ- जानानि वाक्यमित्युच्यते नृप । दोषाणां च गुणानां च प्रमाणे प्रविभागत.. any at BRUGTaare " (S'anti. 320,79 and 82 ). But at one place in the Mbh., thirty qualities of a body have been metioned. This classification of qualities is not met with in the Samkhya philosophy e. g., (1) S'abda, (2) Spars'a, (3) Rasa, (4) Rūpa, (s) Gandha, (6-10) the five senses, (11) Manas, (12) Buddhi. (12) Sattva, (14) Ahan-karta, (15) Sūmagrya. (16) Sanghāta. (17) Prakrti, (18) Vyakti. (19) Deandrayoga, (20) Kāla, (21-25) the five gross elements. (26) Sadbha. vayoga, (27) Asadbhāvayoga, (28) Vidhi, (29) S'ukra and (30) Bala (Santi 320, 97-112 ). So it has been said "fira: देशच हि गुणा: मंख्यानत स्मृता । समग्रा यत्र वर्तन्ते तच्चरीरमिति स्मृतम् ॥" (ibid, 112) There, the eight-fold varieties of Prakrti and sixteen varities of modifications have been described in the 3101h chapter of the same parvan. Again, the nine kınds of creation mentioned there are not found in Sămkhya books. They are as given below (1) The creation of mahat from avyakta, (2) from mahat there is the creation of ahamkāra, (3) from the latter of manas, (4) from it. that of the five gross elements, (5) from these, that of five attributes, (6) from these, that of five senses, (7) from these, that of connected with the senses (aindrıyaka )." (8) from this, that of the upper and oblique varieties and (9) from the oblique, there is the creation of the lower variety. Thus, there is mutual discrepancy in the doctrines expounded in the Mbh. The calegories taught by Pancas'ıkha in Santi. 219, are nowhere obtained in the ..

·INTRODUCTION 11 + Sākhya. A teaching of this very teacher, quite different from that mentioned above, is found in 321, 96-112 of the Sānti. In the 274th chapter, the doctrines expounded by Devala are different from every other. But even in the midst of divergent expositions of Samkhya doctrines, all agree with regard to the exposition of Brahman or İs' vara. Even though the plurality of puruşas has been accepted. Brahman has been described as the basis of all. (vide ai gerai RUTI FIAT," Sānti 350.26 ). Asurı, having taught Sāmkhya to Pancas'ıkha, got merged in Brahman-Eri wa TTATET TEXT Instiege EH, FAN PAR!" (S'ānti, 218, 13 ) In the Bhagavadgitā also, we do not find atheism among the Sărkhyas Rather we find the antiquity and dualism of Samkhya propounded in it (Tilak's Gītārahasya, Hindi translation by Sapre, p. 514, 1917 edn. ) Kapıla, the pioneer of Samkhya philosophy has been descnbed by Lord Krşna as an example of his own glory; e. g. fazraia fet ga:" (Bh G. X, 26). Here the Samkhya path without karman. is only a synomym of Jñāna. Therefore Sankarācārya explains the word krtānta as कृतमिति कर्मोच्यते । सम्यान्तः परि- समाप्तिर्यत्र म कृतान्तः फर्मान्त इत्येतत् ।।' (Bh. G. XVIII, 13). S'anka. rācārya explains the word ganasamkhyāna (Bh. C. XVIII, 19) as the system of Kapıla the subject matter of which is the exposition of the three gunas, viz. Sattoa, Rajas and Tamas. Again in the 3rd chapter of Bhāgavata Purăna, the Samkhya doctrines in detail tend to propound devotion to Vişnu. Among the Purānas also, the various traditional schools interpret Samkhya doctrines in their own way (see V. P. VI 5,2-8, VI. 4, 35 sk. P, Prabhisa-khanda. 18, 13-15 ; Brah Pch, 213 ff ) In the Manu-smīti also which is contemporary with the Mbh. (8 8, p 52 ) there is a detailed description of Sattva, Rajas and Tamas (XII. 24–52) and reference to the three pramārus (ibid, 105 ) Bur the word Samkhya is not 'found SB ..

·12 TATTVA-KAUMUDI . in it. Medhātithi, commenting on “FIE A TI. वहः शुचिः। 1.76), says-विकृवाणादहबाराधाकाशस्तस्माद्वापुः-, and thus . indicates the presence of Sāmkhya doctrine. In Vişnusmrti, the distinction of Puruşa from the twenty-four categories, preceded by discrimination, has been clearly described One of the stanızas (XX, 25 ) of this Smrti very closely corresponds with the comment on the second Kārkā by Gaudapáda (S S p. 52). In the Sankha-samhitã we find twenty-fire categories, but Purusa is identified with Visnu (vit 21-25 ). Yajnavalkya Smrti has also been influenced by Sāmkhya, c.g. सुदरुत्पत्तिरय्यतात्ततोऽद्वारसम्भवः। तन्मात्रादीन्यहाराकोत्तरगुणानि च। ( 111, 179 ff.). We have already said that the Sănăkhya categones expounded in these books give prominence to Is' vara (See also Bh. Com. pp. 183-4, where Belvalkar points out five stages of the evolution of Särökhya doctrines IV. Sakhra Teachers Names of twenty-six Sarikhya teachers are met with in the Smrtis, the Mibh., the Kārkās, etc. They are as follows.- (1) Kapila. (2) Asuri, (3) Pancas ikha, (4) Vindhyaväsa. or Vindhyavasaka or Vindhyavāsın. (5) Varşaganya, (6) Jaigişavya. (7) Vodhu. (8) Asitadevala or Devala. (9) Sanaka, (10) Sanandana. (11) Sanatana. (12) Sanatkumāra, (13) Bhgu. (14) Sukra, (15) Kas yapa, (16) Paras ara, (17) Garga or Gárgya, (18) Gautama, (19) Nárada. (20) Ārstişena (21) Agastya. (22) Pulastys, (23) Harita, (24) Ulaka. (25) Valmiki and (26) S'uka. 1. Kapila Mentioned in the S' v. UA (5,2) for the first time. Kapila is known everywhere as the founder of the Sitiikhya philosophy. Many people think that he was not a lustoncal pcrsnage. But Garbe, criticising the sews of Mas.Müller and Colebroke, believes that the Inditionally handed down name of Kapla cannot be regarded as fictitious; there is ·INTRODUCTION 13 another support in the name of the town Kapilavastu of the Budhists (S. Y., 2. $3), Keith, on the other hand, opines that Kapla was not a historical person as he is found identified with Agni or Visnu or S'ica, and is, therefore, another name for Hiranyagarbha ( S. S. 9. In; Mbh. s'āntı. 33, 66-67; 342. 92-93 ). Kaviraja Gopinatha also agrees with this opinion as expressed by him in the introduction to Jayamangalā pub. lished by me (p.3). Balarama Udasina, in his footnotes to Yogabhasya 1. 25: "आदिविद्वान् निर्माणचित्तमधिदाय कारग्याद्भगवान् परमपिरासुरये जिज्ञासमानाय तन्त्रं प्रोवाच।" says :-- “(1) आदिविद्वान् =सर्गादावाविभूतो हिरण्यगर्भः स्वयंभू , निर्माणचिन्तं = योगवटेन स्वनिर्मितं चितमपिाय-स्वांशेन प्रविश्य कपिलाख्यपरमपित्वा पारुण्याजिज्ञासवे आसुरये तन्त्र प्रोवाचेत्यर्थः ॥ (2) ऋषि प्रसूतं कपिटं यस्तमप्र ज्ञानभितिं जायमानं च पश्यत् इति श्रुत्या कपिटस्य जायमानस्य ज्ञानप्रातिः श्रूयते ।। (3) पञ्चमे कपिलो नाम मिद्धेशः कालविप्लुतम् । प्रोवाचामुरये मांड्यं तत्त्वग्रामविनिर्णयम् । (Bhagavata Purana, I. 3. 1). इति स्मृती पञ्चमावतार. स्वोत्तेविष्णोरवतारः कपिल इति भावः । 'अग्निः स कपिटो नाम मांख्यशास्त्र. प्रवर्तकः' इति महाभारतं तु कल्पभेदेन नेयम् । कल्पभेदेनैव च कपिलो ब्रह्मपुत्र इति स्मर्यते ॥ (4) भास्कराचार्यप्रभृतयस्तु 'ऋषि प्रमूर्त कपिल' इति कपिलपदे- मापि हिरण्यगर्भ एव गृयते ॥ 'यो प्रमाण इत्यादिव(पूर्वोत्तरमन्वसंवादादित्याहु ॥" (ch. s. s. p. 62). From a quotation in the Baudhāyana (2, 6, 30). we learn that an asura Kapıla divided the four asramas. There is another Kapıla also who wrote a Kapılasmrti dealing with the s'rāddha', vivaha, prāyas'citta ceremonies (H. Dh I, pp 25, 525). S'ankarācārya also thinks that the Kapila of Sámkhya is different from the Vedic Kapıla (Br. S. Bhasya II, 1,1 ). Anandagırı, commenting on this says that the Vedic Kapıla 15 that one who reduced the sixty-thousand sons of Sagara to ashes He is quite different from the Samkhya teacher. But we find in the Padmapurana that one Kapila alias Vasudeva taught the Samkhya doctrines to Brahman, Bhrgu. etc. sup. 'ported by the Vedas: another Kapila taught ( the Sankhya) as opposed to all the Vedic tenets ( quoted in N. B S. II 1, 1.

·TATTVA-KAUMUDÍ p.4) But according to the Bigavata Purina (3.25.1) Vasudeva himself was born as Kapila from the womb of Devahots कपिलस्तरवमयाता भगवानारममापा । जातः म्ययमजः माथी- पारमप्रशासये मृणाम् ॥" Thus, we find no strong procf for believing Kopila a historical person. 2. Asuri There is a difference of opinion also with regard to the reality of Āguri. the first disciple of Kapila. Kavimja Gopinatha thinks him to be a historical person (Jay.. Int. p. 3). But Garbe and Keith are opposed to this view (s. 8. pp. 47-48, S.Y. pp. 2-3 : Garbe adds that if Asurn 1s really historical then he is different from his namesake mentioned in the S'atapatha.Brāhmana ). The two interesting accounts as to how Kapila taught Āsuri are found in the Jayamangala and the Maharavyktı. In the mbh.. Āsuri is made the teacher of Pancas' ikha "तत्र पञ्चशिखो माम कापियो महामुनिः ।... आमुरः प्रथम शिष्य etc." (Santi, 218. 6. 10). We find only one quotation ascribed to Asuri, tis. "विविक्ते दृश्परिणती बुद्धी भोगोऽस्य कथ्यते । प्रतिबिम्बोदपः स्वच्छो यथा चन्द्रममारम्भसि !"in the commentary of Hanbhadra on the Saddarsanasamuccaya (p. 36 ). 3. Pancas'ikha Pancas'ıkha, the disciple of Asuri is found quoted in the following works: A. Y. Bh..- (अ)"एकमेव दशनं च्यामिरेव दर्शनम्" [...] : (भा) "आदि- विद्वान् निर्माणचित्तमधिष्टाय कारुण्याद्भगवान् परमपिरामुरये जिज्ञासमानाय तन्त्र प्रोवाय"1 [१. २५] (इ)"तमणुमानमारमानमनुविद्याऽस्मीत्येवं तावसंप्रजानी" [१.३६] (ट) “व्यक्तमव्यक्तं वा सरवमात्मत्वेना- भिप्रतम्य तम्य सम्पदमनुनन्दत्यात्मसम्पदं मन्वानस्तस्य व्यापदमनुशोचत्यारम- व्यापदं मन्वानः म सर्वोऽप्रतिबुद्धः" [२.५]। (3) "बुद्धितः परं ·INTRODUCTION 15 " पुरुषमाकारशार विद्यादिभिविभक्तमपश्यन् कुर्यात्तत्रात्मबुद्धि महिन" [२.६]' (क) “म्यान् स्वल्यः सङ्करः सपरिहारः सप्रत्यवमर्पः। कुशलस्य नापकर्षायारम् कस्मात, कुशलं हि मे वहन्यदस्ति यत्रायमाघापं गतः स्वर्गेऽप्यपकपमल्पं करिष्यति" [२, १३]। (क) "रूपातिशया वृष्यतिशयाश्च परस्परेण विरुध्यन्ते, सामान्यानि त्वतिरायः मह प्रवर्तन्ते" [३.१३]। (ल), तुल्यदेशश्रवणानामेकदेशश्रुतित्वं भवति" [ ३. ५१.] ॥ Vyasa does not give the name of Pancas'ıkha, but it is Vacaspati who says so. B S.Su.- () “आधेयशक्तियोगः पञ्चशिखः" [५. ३२]। (ऐ) "अविवेक- निमित्तो वा पशिम [६. ६८]" C. S.S. B.- (ओ) “मावं नाम प्रसादलायवाभिप्वप्रीतितितिक्षासन्तोपादिरूपान- न्तभदं ममासतः मुस्वात्मकम्, एवं रजोऽपि शोकादिनानाभेदं ममासतो दुःखामकम्, एवं तमोऽपि निद्रादिनानाभेदं समासतो मोहात्मकम् " १. १२.]। D. Bhimati.- (आ) "तसंयोगहेतुधिवर्जनात्स्यादयमात्यन्तिकोदुःखप्रतीकारः" [ब्रह्म-- सूत्र, २. २. १०]. E. Gauda. (Kar.1) and Math. (Kar. 22)- (क)"पञ्चविंशतितस्वसो यत्र कुत्राश्रमे रतः । जटी मुण्डी शिखी वापि मुच्यते नात्र संशयः ॥" This verse is ascribed to Pancas'ıkha by Bhāvāganes'a in his Tattvayāthārthyadipana and by Haribhadrasūri in Sastravarasamuccaya (see Int. to Matharavrtti). Bhava. ganes'a was the disciple of Vijñārabhikṣu and flourished in the 17th century A.D. The time of Hanbhadrasūri is about 725A.D.

·16 TATTVA-KAUMUDI F. Bala- () #741 79 ofa: 1917TI CHI" (p. 153). We find no account of this Pancas'ıkha born in the family of Parás'ara (mbh, s'anti 320,23). All the quotations ascribed to him are in prose except the "E". It is just possible that he wrote a prose treatise. According to Garbe Pancas ikha flourished in the first century A.D. (8. Y. p 3). Vyasa, the author of the Yogabhásya, flourished in the 4th century A.D (1. P. II, 342). It is possible that the writings of Pancas ikha were very common in the 4th century AD, and. therefore, Vyāsa did not give his name while quoting As Vācaspati frequently mentions his name, we can safely infer that the writings of Pancas'ıkha were known to him Was it the Commentary on the Sarnāsasūtras winch fell into the hands of Vācaspatz? Viñanabhikṣu refers to Pancas'ıkha as the author of a commentary on the Samisasūtras or the Tattvasarāsa: Bhăváganesa also says the same thing: RUTELARIA lei 2 BEET 1” (Int. to Māth p 2). According to Chinese tradition, Pancas ikha is the author of Şaşptantra (s S. 48). But this account is not to be believed. as is proved by many writers. "Vācaspati, on the other hand, thinks that Şaştitantra is a book on Yogaśāstra and its author was Vārşaganya (see Tattv. V. on Y, S. IV. 13; and Bhāmati on Brahmasutra II. 1, 3). Kaviraja Gopinatha is of opmion that Vacaspati never saw the Şaşçıtantra (Jay, Int. pp 4-7). But, according to the late M M.P. Rāmāvatara S'arma. Vācaspati knew Sashtantra (Bala, p 226). That this Paica- Sikha is different from his namesake in the Mahābhārata is evident from their views; he is different from Gandhabba Pancas'ıkha also (S S., pp. 48, 51). 4. Vindhyavasa The view that Vindyavása is to be identified with Isvarakrsna is not sound (Jay, Int. pp. 6-7). We find one quotation .

·INTRODUCTION 17 .. .. from him intheRayamartandaof Bhoja "सत्वतप्यत्वमेव पुरुपतप्यत्वम्. (Y. &. IV 23 ) Medhātuthi also quotes his opinion in his. Bhasya on Manu1 55: "सांख्या हि केचिन्नान्तराभवमिच्छन्ति विन्ध्यवास. Tag:1". This seems to be derived from the S'lokavārtika : FOTTEET ART lazanulaat " (p. 704) Also in the Saddarsanasamuccaya we find a quotation from him : "ge. विकृतात्मैव स्वनि समचेतनम् । मनः करोति सांनिध्यादुपाः स्फटिको यथा।।' ( 36). Vallālasena, king of Bengal ( 12th century A.D.). has given a list of works which he consulted while compil. ing his Adbhutasagara. There we find a work of a certain Sāmkhya teacher named Vindhyavāsın (H. Dh 1, 341. 793n). This proves that the work of Vindhyavasin was available as late as the 12th century A.D. Tanusukharāma, in his introductron to the Mātharavrttı ( Ch. S s.), has established an identily between Vindhyavāsın and Vyādı on the basis of quotations from the Trikāndašeşa, the Haimakosa and the Samyamināmamālā. He says. #aat atet fra कालीन. (Kathisaritsāgara, I. 2) पाणिनिमूत्राणां संग्रहाख्यटीकायाः कस्यचिन् कोशस्य कर्ता, दाक्षायणे: पतन्जटेरपि पुरोगामी सांख्ययोगाचार्यश्च ।।" (p.3). This leads us to suppose that Vindhyavāsin alias Vyāds, flourished in the 4th century B.C. According to a Chinese tradition Vindhyavāsin wrote a Sārökhya work 'called Hiranyasaptati (Bh, Com, p 175 ). According to Dr Belvalkar, Hiranyasaptati is a commentary on the Sāmkhya. kānkā (ibid 177) But Kaviraja Gopinatha says: "The Anuyogadvăraşūtra of the Jainas preserves a list of Brahma. nical works, which contains the name of Kanagasattari (Kanaksaptati). which I take to be equivalent to the Suvarna. saptati or Hiranya saptati, the name of Sārnkhya-saptati familiar in China." (jay. Int. p. 7, 12n). But it must be noted here that along with the Kanagasattari, we find Mladhara also in the list of the Anuyogadvārasītra. If Madhara stands for the Māharavytti then it is impossible to conclude that Anuyogadvarasūtra was written in the 1st ·18 TATTVA-KAUMUDI . century A.D. (F. O. Schrader in a letter to me from Kiel. March 1, 1927). In the Matharavrtti we find : "quan आभामहानी a quotation from the Hastamalakastotra which is of the age of Sankarācárya (ise, 780-812 A.D., See Int., Māth. p. 5). Therefore, it is wrong to decide the age of Vindhyavāsa or İs'varakrsna on the basis of the Kanaga. sattari. And, if Vyadi alias Vindhyavāsin, is the author of the Hiranyasaptati, then the latter is certainly different from the Sārkhykānkā, and Vindhyavāsin is different from Isvara. krsna. Otherwise the date of Isvarkrşna will have to be pushed back to the 4th century B. C. Therefore, it is safe to conclude, as Keith also says, that there are more than one . Vindhgavāsins and that their dates are uncertain ( S. S., 79 in: also, Karma., p. 59 ). 5. Vårsaganya We are as uncertain about Vårşaganya as about the Forrner teachers of Sāmkhya. We find two quotations from him in the Vyasabhāşya. (1) " afata A Taifa ya पृथक्त्वं इति वागण्य । (II1 53, (2) 'गुणानां परमं रूपंन दृष्टिपथमृच्छति । यतु दृष्टिपथ प्राप्तं तन्मायेव मुनुच्छकम् ॥ (Ibid. IV, 13 ) Vacaspati thinks that the latter quotation is taken from the Şaştıtantra. - This very verse is quoted by Vācaspats in lus Blámati with the remarks : "अत एव योगशास्त्रं व्युत्पादयिता आद स्म भगवान् वा. (on the Brahmasūtrabhāsya, II 1, 3). Another quctation from Vargaganya, * 'पञ्चपर्क अविद्या इत्याह स्म भगवान् ari: 1 "is found in the Tatt. K (on Kārkā 47 ) quotation--" Demi meri gal" found in the Gaud, and the Math (Kārkā 17 ), is ascribed to Vārsaganya by Keith ( 9.3.73, 3n). All these lead us to the conclusion that the Chinese tradition ascribing the authorship of the Saşatantra to Pancaiikha is not trustworthy. There is also considerable doubt as to Varşaganya being the author of the Şastitantra Jay. Int. pp 46. Huiyanna; “Şaştitantra and Varsaganya", The ·INTRODUCTION 19 . Journal of Oriental Research, Madras, April-June, 1929, pp. 107-112 ). This has been discussed in detail below. 6. Jaigişavya According to the Kūrmapurana, Jaigişavya was a classfellow of Pancas'ıkha ( S, S. 51 ). This Jaigisa vya is quoted as an authority on Yoga (Y. Bh, 11. 55 and Ill. 18). Vēcas. pati also refers to him in his Nyāyavārtikatātparyasıkā as the author of Dhārņās'astra (on Nyayasūtra III. 2. 43). But, according to the Buddhacarita ( 12 67 ). Aradakalāma refers to Jaigişavya, Janaka and Paras'ara as persons who obtained salvation through Samkhya (Jay., Int. p. 2, 2n.) In the present state of our knowledge, we can say nothing more about Joigişavya. 7. Vodhu Vodhu is also familiar by name alone. We have not come across any of his writings or quotations. In the list of the names of the sages pronounced in the Rotarpana, wc find the name of Vodhu after that of Aşuri, and before that of Pancas'ıkhThe opinion of Weber that it is the Brahmanis. ed form of Buddha's name, is quite untenable (see S Y. P 6) Keith has, however, discovered Volhu's name before that of Asun in onc of the paris'işlas of the Atharvaveda (s. s. 51). 8. Devala We find a dialogue between Asıtadevala and Närada in the Minhabharata (S'anti.. ch. 274 ). There we find cight kinds of bhalas (bhura, abhica, kala, pothhci, i pas, cuya. alts'a and lejas ); and Aila impelled by bhica creating all the five elements, nit, earth, air, water, wind and glow. Die senses themselves are not the knowers but produce knowledge for the kşetrajño. Higher than the senses it citla. higher than the latter is manas, higher than it is baddhi and the highest of all us perssa. The car, the skin, the syem ·20 TATTVA-KAUMUDI the nose, the tongue, the citta, the manas and the baddhi are the eight instruments of knowledge, etc, It is said there : पुण्यपापक्षयार्थ हि माग्दए जान विधीयते । तत्क्षये बम्य पश्यन्ति ब्रह्मprêt qui TR II" (Verse 39) Thus we see that this dialogue deals with theistic Sāmkhya. The quotations from Devala. as found in the Aparārka, a commentary on the Yañavalkyasmrtı, resemble the Tattvasamāsa very much (See Yaiñavalkyasmrti, Anandāśrama, Edn. 11, pp. 986-7). Kane, in his H Dh. Vol. 1. p. 121, says that Devala was a contemporary of the Smrtıkāras, vis, Byhaspati and Katyāyana And the age of Katyāyana according to him is between the 4th and 6th centuries A D. ( see p 218 ). But Udayavīrasastrı says that as Devala is frequently alluded to in the Mahābhārata. his age must be determined by the age of the epic in itspresent form. The Mahābhārata according to western scho. lars ( says Mr s'āstn), assumed its present form by the end century BC (POC Lahore, II p. 865 ) But according to Prof Winternitz, the epic assumed its present form by the 4th century A.D. (See H. L. LL . 465-475 ) Devala does. not seem to be much older than Isvarakrsna. The theory to the contrary does not seem to be convincing. It is based on the following quotation from the Mātharvrtti "gerrgitur प्राप्तमिदं ज्ञानं तत पञ्चशिखेन तस्माद् भार्गव उलूक-वाल्मीकि-हारीत-देवल ANT". (p 84 ), where the word prabhrti is taken to. indicate a wide gap between Devala and Isvarakrsna. But the traditional list found in the Mābaravrttı does not tally with any other such list. Therefore, Mathara s quotation can only establish Devala's priority to Isvarakļşna and nothing else. 9-26 Sanaka, etc. Gaulapada (on Kār. 1), quotes a verse and a half in which he enumerates the names of the seven sons of Brahman. They are: Sanaka. Sananda, Sanātana, Asurs, Kapsla, Vodhu and Pancaśikha. But in the Mahabharata, the list is different (s'ānti. 340, 67-69 ), vis., Sana, Sanatsujata, Sanaka, ·INTRODUCTION 21 Sanandana, Sanatkurnāra, Kapila and Sanatana Unfortunately we find no information about Sanaka, Sanandana, Sanātana, Sana, Sanatsujāta and Sanatkumára, except a reference to Sarnandanācārya in टिशरीरनिमित्तक इति सनन्दनाचार्य.। (S. Su VI, 69). There is a reference to a Sanatkumāra, author of some Smrti, in the Nirnayasindhu and the Tristha. lisetu ( H., Dh., 1, 656). Similarly we find Bhrgu. S'ukra. Kāšyapa, Parás'ara, Garga, Gautama. Nārada, Ārstişena. Agastya, Pulastya and Härīta mentioned as writers of Smſtis (Ibid, index). The dialogue between Parăs'ara and Janaka named the Paras'ara gitā, and found in the Mahābhārata (s'anti, chs., 293–299 ), deals with the duties of the varnas and as ramas and has no vestige of Samkhya teaching in it. It is just possible that Paras'ara came to be regarded as teacher of Sārkhya because be happened to be born in the same farnily as Pancas'ıkha (Mbh, s'āntı, 320-23). Uluka is a synonym for Kaus'ika. In the Chinesc translation of the Sankhya Kārkā, İs'varakışna is referred to as born in the Kaus'ıka family (Jay. Int p. 2. 2n ). We know absolutely nothing of Valmiki and Suka ag teachers of Sāmkhya. V. Standard Works on Sámkhya A Available : Of the standard works on Samkhya, only three are available. They are "Sāmkhya-Sūtras", "Tattva-samāsa" and " Sāmkhya-Kirika". Some scholars are of opinion that 8. Sü. are not written by Kapila. The reason is that we find many passages from other works in them For example, "ITEITATIVT (Br. 8, 1v. 1, 1 )=s. Sū, IV 3. " 1974: wac: faenzt: (Y. S., 11. 45 )= FT., IIt 34 and VI. 21. Again, in the süfras establishing the authority of the Vedas (s. SJ., V. 40-51), the influence of the Vedānta is clearly visible. Again, we find passages from Samkhya-Kraikā, quoled in the T.1.3 + 7 ·22 TATTVA-KAUMUDI Sūtras. Madhavācārya of the 14th century A.D, quotes from the Karikās and not Sutras in his S. D. &. The oldest commentator on the Sutras is Aniruddha who flourished in about 1500 A.D. Therefore, the Sūtras must have come into exis. tence between 1350 and 1450 A.D. (See 9. Y., pp. 8-9). S a commen he author of author of Samāsa-Sutra (ch., 8. 9, No. 246, pp. 93-94). But as the author of the 8. D. 8 does not quote from the Tattva-samāsa even, so the antiquity of the latter also is doubtful. And if the author of the 8. <ü, 19 Kapila, then how did he quote Pancas'ika, etc., who were his grand disciples and who, there fore, must have flourished much later (See S. Su.. VI 68-69)? But Udayavira S'āstri has tried to prove that Kapila himself is the author of the S.Ed., in his article " Antiquity of the Sankhya Sütras" (P. C. c., Lahore, II. pp. 855 882 ). He is of opinion that several sūtras have been interpolated in the original of Kapıla. For example, in the I chapter, the sūtras 20-54 are interpolated, because the 19th sūtra is literally the same as the 55th sutra, and because the 53rd and 54th sutras are identical with the 15th and 16th sülras. we find the names of Srughna and Palahputra in these interpolated sūtras, the interpolation must have been made when these towns were famous (from 4th century B.C., to the sth century A.D.). The sūtras 79, 80 and 84-115 of the v chapter are also interpolations; the interpolation of thesc (84-115 ) is obvious as they discuss the principles opposed to Sarikhya Philosophy. Thus Mr. S'astri thinks that 68 sütras are interpolated. 1. on the other hond, think that the entire book was written by some later writer and therein some interpolations might. have been made. Mr. S'astri does not give any weighty or conclusive argument in support of his thesis On the othee And as ·INTRODUCTION 23 "hand, when Sankarācārya and others quote from Sārnkhya.' Kārkā only, there is no doubt that the Sutras did not exist in their time. Had the 8. sū, been existent, then Sankarā. cārya and others would not have deliberately left aside. the composition of a psi and quoted from the work of an ordinary mortal like Is'varkışma Mr. S'āstri further tries to prove that V. Bh, and others have borrowed from the 8 rū. His contention is (1) "प्राइनिप्पत्तर्निपत्तिधर्मकं नाऽसन् उपासनानेयमात्-कस्यचिदुत्पतये Tirana" (V. Bh., on N. 8,1, 1, 43)—here Janar is borrowed from "3917afar." (. su., 1. 115). This very sülra has been quoted again by Vátsyāyana in his gloss on the next N. S. vis., 'यत्पुनरुक्तं-प्रागुत्पत्तेः कार्य नाऽसत् उपादाननियमान् Here the insertion of the word ta shows that it is a quotation from some other work. That other work is S. su. To this we reply--If the word so is a sure sign of quotation from another work then why did not Våtsyāyana put it after "39 TATATE" in the first passage (V. Bh.on N. 8... IV. 1, 48 ) quoted above ? And as regards the presence of spa "In the second passage, it should be noted that this word is not connected with only "STITAREHT" but the whole passage, Luis,—"agri PT ATET 391711AT178." Here Vatsyāyana merely repeats his own words with slight change. Therefore, * it does not show that V. Bh has borrowed from the s sū. rather, it may be just the reverse. (2) In the Aparárka, a commentary on the Yājñavalkya- Smorti( Prāgas'cittādhyaya, v. 109 ). we find quotations from Devala which resemble the sufras in 8 s. very much. Therefore, Devala must have borrowed them from the 8. sū. Mr. S'astri starts here on the presumption of the priority -of the 8. Sū., to Devala, a fact which he has to prove (3) Patanjali, in his Mahâbhäşya, lays down the six causes of non perception thus-" rat: FA ETHI.

·24 TATTVA-KAUMUDT पलब्धिर्भवति अतिसत्रियांतिविप्रापानमूर्यन्तम्व्पवयानात्तमसावृतत्वादि. ferragonfia It" On this, Kaiyyata says in his gloss Pradipa-इतरो विद्यमानस्यापि लिनस्य सीदम्यमनुपलब्धिकारणं दर्शयितुमाइ- MAI"-According to Kaiyyała. Patañalı here quotes from some other work. It seems that he took this view from Área:" (s kū, l. 109 ) and "9747amasti! (8. Sū., 1, 110 ). Moreover, we find only five causes of nonperception in the S. Eu, but in the Mahābhāsya, there are sex causes of non-perception and in the Sāmkhya-Kārika, there are eight. Therefore, the s. Bu are the oldest of these thrce. Moreover, the passage of Kaiyyata vis.. “Fior pars मूक्ष्मत्वात् प्रत्यणाशक्यं ग्रहीतुं, तत्तृतकार्यदर्शनाइनुमीयते। seems to be based on the two sutras quoted abuve In reply to Mr. S'astri's arguments, the following may be stated. In the first place, the word sra is not a necessary and sure sign of quotation from some other work or author. Here, the werd & denotes conclusion of his remarks. How can one deny the possibility of these remarks being Patanjali's own? In the second place if, depending upon the word used by Kaiyyata, it is even admitted that Patanjalı quotes the actual words of another, what is there to prove that it is the 8. Su., wherefrom, he borrowed ? It is most probable that he borrowed the view from some other work. (Sec H. I. P., 1. 218–219). Agan, there is nothing to oblige Kaiyyata, who flourished in the 13th century AD. (H. 8. 1... p. 431 ), to borrow from the 8. sū. He night have borrowed from the Sārikhya-Kārkā. Moreover, the causes of non-perception as given by Palañalı taliy more with those in the Sārikhya-Karika than in the S. Su T Kär., 18=Kär., 25) (c) "AJARI FTO AT: STOTT ANTE: (e. su , Ir. 31 = Kér. 29). In (a) and (b) we find different readings, ·INTRODUCTION 25 IP Aogāpi in (a) has not been commented upon by Aniruddha. The word pravartate in (b) is not found in the Ms. in Mr. S'astri's possession. The arguments of Mr. S'āstri do not stand a close examination. If Aniruddha did not comment upon the word avyāpi, then it alone does not mean that the word did not exist formerly. Moreover, Vijñānabhikṣu has commented upon this word. Again, what is there to prove that the Ms. in Mr. S'astri's poszession is the oldest and the only correct Ms, whose one reading should decide so important a question as the authorship of Kapila. In his zeal to disprove the theory that "the Sairas were composed on the basis of the Kānkās," Mr.S' ástri says that if we change the order of words n"मामान्यकरणवृत्तिः प्राणाय वायवः पन्न" and read it as "सामान्य- करणवृत्ति: प्राणायाः पञ्च वायव we attain anuştabh metre in place of ārgā. But this flight of imagination, vis, changing the reading itself, is too much to be swallowed even by ordinary people. Therefore, Mr. S'āstri has failed to disprovo that the 8. Sū. are based upon the Kārıkās, There is a tradition that para mariha translated the Kārkās into Chinese in 557–569 A.D. (Bh, Corn. pp. 175-178). According to Paramartha, Buddhamitra the teacher of Va31- bandhu, was vanquished in debate by Vindhyatāsa, the Samkhya-teacher: Vindhyavā sa died before Vasubandhu. Thus, Vindhyavāsa and Vasubandhu nere contemporaries. There is another tradition, according to which Vindhyavāsa was a contemporary of king Balāditya and pupil of Vārşa- *ganya A third tradition tells us that the pupil of Varşaganya composed Hiranyasaptatı. But all these traditions Otherwise, if and Isvarkrsna, identified then it would lead to a historical confusion, as stated above 1 Das Gupta also thinks is'varkļşna and Vindhyavāsa as L 1 two ·24 TATTVA-KAUMUDT पलन्धिर्भवति अतिसनिस्पतितिविप्रसपान्मय॑न्तरव्यवधानात्तमसावृतत्वादि. furorjauhofa 11" On this, Kaiyyata says in his gloss Pradipa-इतरो विद्यमानस्यापि लिङ्गस्य सादम्यमनुपन्धिकारणं दर्शयितुमाह. HEARI"-According to Kaiyyata, Patanjal here quotes from some other work. It seerns that he took this view from Kitaratareat." (8. Eü. 1 109) and 4.7 iaragach. ( Su., 1, 110 ). Moreover, we find only five causes of non. perception in the S. Bū. but in the Mahābhāsya, there are six causes of non-perception and in the Samkhya-Kārıka, there are eight. Therefore, the S. Su are the oldest of these three Moreover, the passage of Kaiyyata cis, " fega मृक्ष्मत्वात् प्रत्यक्षेणाशक्यं यहीतुं, तत्कृतकार्यदर्शनादनमीयते।" seems to be based on the two sūtras quoted above. In reply to Mr. S'astri's arguments, the following may be stated. In the first place, the word Tat is not a necessary and sure sign of quotation from some other work or author. Here, the word in denotes conclusion of his remarks. How can one deny the possibility of these remarks being Patanjali's own? In the second place if, depending upon the word T used by Kaiyyata, it is even admitted that Patañjali quotes the actual words of another, what is there to prove that it is the 8. sü., wherefrom, he borrowed ? It is most probable that he borrowed the view from some other work. (See H. I. P., 1, 218-219 ). Again, there is nothing to oblige Kaiyyata, who flourished in the 13th century A.D (H. 8. I.. p. 431 ), to borrow from the S. Sü He might have borrowed from the Siri khya-Kärkā. Moreover, the causes of non-perception as given by Patanjali tally more with those in the Sāmkhya-Kārkā than in the 8. Su (4) The following sūtras agree verbatim with the Karikas (a) "2an faqaaTU FIT HTTP" (8 eü, 1. 124 = Kør., 10) (b) "FIFÅTT rád paren1717" (8. eü, 11. 18=Kär., 25) (c) “AFETO. 910077 0197: 42" (8. su, IT, 31 = Kár. 29). In (a) and (b) we find different readings.

·INTRODUCTION 25 Aogāpi in (a) has not been commented upon by Aniruddha. The word pragartate in (b) is not found in the Ms. in Mr. Sastri's possession. The arguments of Ur. S'āstn do not stand a close examination. If Aniruddha did not comment upon the word avyāpi, then it alone does not mean that the word did not exist formerly. Moreover. Vijñānabhikṣu has commented upon this word. Again, what is there to prove that the Ms. in Bir. S'astri's poszession is the oldest and the only correct Ms.. whose one reading should decide so important a question as the authorship of Kapila in his zeal to disprove the theory that "the Sūtras were composed on the basis of the Kärikās," Mr. Sástri says that if we change the order of words in " HARTA: ara. 2" and read it as "tara- करणवृतिः प्राणायः पञ्च वायवः we attain anaştabh metre in place of āryā. But this flight of imagination, cis, changing the readmg itself, is too much to be swallowed even by ordinary people. Therefore, Mr. S'āsts has failed to disprovo that the 8. Sū. are based upon the Kārkās. There is a tradition that Paramartha translated the Kankās into Chinese in 557-569 A.D.. (Eh.. Com., pp. 175-178). According to Paramārtha, Buddhamitra the teacher of Vasubandhu, was vanquished to debate by Vindhyarãea, the Sāmkhya-teacher: Vindhyavāsa died before Vasubandhu. Thus, Vindhyavāsa and Vasubandhu were contenporaries. There is another tradition, according to whuch Vindhyavāva was a contemporary of king Biladitya and pupil of Vārşaganya A third tradition tells us that the pupil of Varsaganya composed Hiranyasaptati. But all these traditions should be taken as having no fustorical value. Otherwise, if "Vindhyavāsa, the author of Hiranyasaptati and Isvarkrsna, the author of Samkhya-Karikā are both identified then it would lead to a historical confusion, as stated above. 1 Das Gupta also thinks Is'varkrşna and Vindiryarāsa as two ·TATTVA-KAUMUDĪ the conclusion that Värşaganya is the author of Şıştitantra. But the reading in the Y. Bh. is Fria FOOD, while as the reading in the Bhāmati is ATGT FO=37.4. The reading cart not have been deliberately altered by Vacaspati, for a scholar of his reputation would not commit such a crime. On the other hand, from the opinions of Varşaganya as found quoted in Buddhistic works, it seems that he altered the reading Moreover, from Bhāskara's remark, DiS. "कपिलमहर्पिप्रणीतपष्टितन्वाग्व्यस्मृतः (on Er. 8., 11, 1, 1), we can infer that Kapila was the author of a Saştítantra. (See also P.O.C., Lahore, II, p. 882, where Ms. S'astri states Sasțitantra is the real Samkhya-dars'ana written by Kapıla. Mr. Bhattacharya also holds this view. See J. H. Q Sept., 1932. p. 518 ). This old Şaştıtantra of Kapıla has been enlarged by Pancas'ıkha in kıs Şaşsitantra, 1. To this we reply-One should not put implicat faith in commentators when they refer to the names d' writers. For example, we see that Bhatta. Utpala, in lus commentary on Bhai-Samhită, quotes the verses ( 22–30 ) from Samkhya Karikā, preceded by the remark "aure afterari:". As regards the alteration of AR into arys, if it is considered impossible in the case of Vācaspati, it should be still more impossible in the case of Vārşaganya whom Vācaspati refers to with great reverence as ar ariza. The opinion of Vārşaganya, as quoted in the Buddhnst work Abhidharma. kos'a (pis, nothing new comes into existence, nor anything born is ever destroyed; that what is existent, is ever existent; that what is non-existent can never become existent) is simply a statement of the sat-kārga theory. It is futile to read from it the difference between the theories of modifica. ga, as Mr Hiryanna does. when it is admitted that But that requires proof. - ·+ A SYNOPSIS OF THE CARDINAL DOCTRINES OF THE SANKRYA PHILOSOPHY BY Gangānātha Jha The lucid wnting of Vacaspati Misra does not stand in Deed of much in the shape of an Introduction. But under the cover of this title, I propose to give a brief synopsis of the cardinal doctrines of the Särikhya Philosophy, in the hope that a reading of this resame would prepare the mind of the student for the reception of the abstruse truths, in which the Tattvakaumudi abounds. Any corrections or suggestions for alteration, &c., will be most gratefully received. To begin with, the Sarikhya lays down a fourfold division of categories based on their respective causal and productive + 101 1 purcy producte, since the valukuyas allow of no other purely productive agency. The Produciwe—and-produced are the other Principles-Buddhi:&c. These partake of the nature of both;--thus Buddhi 19 productive in as much as out of it evolves Aharkāra, and it is produced m as much as it itself evolves out of Prakşti. The purely non productive Principles are the eleven sense-organs and the fire material substances These are purely non-productive because none of these can give birth to a substance essentially different from themselves.. The Purusa (Spirit) is neither prodactioe nor produced. ID Fact it is without atinbutes. All accessories are the effects of the Gliņas, and the Spirit is by its very nature free from these and as such without any accessories. 30 ·IR TAIL Having thus classified the various principles, we now turn to the consideration of the various principles separately First of all then we must examine the nature of the all. powerful productive agent of the Sārrkhyas or, more properly.. the productive force of the Universe. How is this force constituted? Tt is made up of the three Gunas--Sattva, Rajas and Tamas: and when Nature is in its quiescent state, lying dormant, these three attributes are in equilibrium, When occasion presents itself, i.e. when the Adysta of the Spints waiting to be born acts upon Nature, the equilibrium is disturbed, and it is this disturbance that gives rise to the various kinds of Products. The diversity of Products is thus rendered explicable. As already mentioned, all accessories are due to the predominance of one or other of the three Gunas-the predominance of Sattva giving rise to the kind of Product in which that attribute predorninates, and so forth. The three attributes--Sattya Rajas.and Tamas,-have respectively the character of Happiness, Unhappiness and Delusion; and have their operations characterised respectively by enlightenment, activity and inertia; and are so constituted that the one always operates through the suppression of the other, and at the same time depending upon this latter To explain this contrariety of properties—The universe would be in an unceasing round of activity, if the only operating force were Rojas; in order to provide against this. Nature provides herself with a restraining agency in the shape of Tamas which by its nature is inert. The character of the objects of the universe is thus determined in accordance with the excess of one or the other of these attnbutes. Again, if there were no enlightening agency in the shape of Sattva, Nature would be nothing better than a mass of blind force acting in a haphazard manner. Herc an objector comes forward and says "How can them Attnbutes, endowed as they are with mutually 7 + ·TATTVA-KAUMUDI $ properties, cooperate nnd bring about such a grand and atupendous structure as our Universe?" The answer is that it is a very common fact thit two i MOTC substances, though mutually contradictory, do cmpcrate towards a single end;-.g. the wick and the oil-bath taken epirately are as much against the actim of one another as towards fore, but when they are together they help to cnliven the fire. In the same manner, though the Antributcm arc mutually counteractive. yet when combined, they act towards a single end. supplying cach other's delicioncica. The necessity of postulaling three different forces is fur. ther supported by another reason. We see that in Nature there are three distinct properties of happiness. 'unhappi. ness and delusion. All other properties are reducible under these three heads. Again we find that these are properties 40 much opposed to one another that all uld never be the product of a single cause Thus it is necessary to postulate three different forces or constituent clements of Nature, to which severally we could trace the three distinct properties. To these three constituents of Nature we give the names-Sattv.. Rajas and Tamas. We find in the univerc the above three properties, and as all the properties of the Product must be a direct resultant of a like property in its cause, we arrive at the conclusion that the cause of the Universe-Nature--muus be imbued with the three Attributes. So much for the action of the Gunas. We now turn our attention towards the all-important Prakrti, Naturer-the Key-stone of the Samkhya Philosophy. What, then, is this Prakrti, Nature? Does it stand for the Theistic God? Or for the Bauddha "Sensations 1 or does it correspond to the Vedāntic Maya" 7 To all this we reply It is all these and. It is none of these. It resembles the Vedāntic Māyā in as much as it is the one root of the Unr- ·INTRODUCTION Verse. It is not the God; since it is said to be without intelligence, mere dead Matter equipped with certain potenti. 1.-J.-L. f ... D....:.Lr--ar-lo. II f VE The next point that we have to consider is-How do the Simkhyas prove the existence, the rootlessness, and eternality of this Prakyti? Is it necessary to postulate such a rootless rool. itself unmanifested, and yet manfesting all objective and subjective entities 7 Proofs of this are given at length in all works on the Sári khya Philosophy, and it will not be al. together out of place here briefly to sum them up. But before we take up this, it is necessary to explain the Sarikhya . doctrine of causality, the point on which rests the whole fabric of the system. What then is the cause and how is it related to the effect ? Cause is defined as a substance in which the effect subsists in a latent form. Thus the effect must be said to be cternally existent--primarily in a latent condition.. in the cause, and latterly manifesting itself and then commonly recognized as the effect. How to prove that the effect has been lying latent in the cause and has not been newly produced by the cause ? Firstly-What is a nonentity can never be made an entity. ---That is to say-that which has never existed can never be brought into existence. What remains to be done by the operation of the cause is the manifestation of the effect that us to say, its manifestation as the effect of the particular And this kind of manifestation we find in the production of oil from the different oil.seeds wherein it has been httherto lying latent. Secondls. We find that the effect is always in one way or the other related to the cause. Now, this relation, would not be possible tie afect were a ·34 TATTVA-KAUMUDI for a nonentity can have no relations. If the relation of The effect with the cause were not necessary then every effect would be possible from every cause. Since in that case there would be no restrictive qualification which would confine the operation of particular causes to particular effects. This would lead to an absurdity, Thirdly –We cannot deny causal efficiency. Now what does this efficiency consist in? It cannot be anything other than the 'existence in the cause of the effect in a latent 1.. take an example, the cloth is non-different from the threads composing it: because it is neither heavier than the latter. nor is any other relation than that of inherence possible between the two; and it is only between two different things that any other relation as that of conjunylion, etc., is possible. Nor can the cloth ever exist apart from the threads. The difference of properties and actions cannot establish any difference. For though a single thread cannot do what is done by the cloth, yet this latter is nothing more than a collection of Ihready, and we see that what a single man cannot do.. can be done very well by a numher of them together; e. s. a single man cannot carry a palanquin, which work can be performed by a number of men together. Thus then we see that the effect is nothing more than the developed cause; and the latter egalo is merely an undeveloped effect. This identity of cause and effect has been thus explained by Sir William Hamilton also, who says-"When we are aware of something which begins to be, we are by the necessity of wir intelligence, constr ined to believe that it has a cause. But what does the cxpression, that it has a conse, signify?

·INTRODUCTION 35 11 "If we analyse our thought, we shall find that it simply means, that as we cannot conceive any new existence to commence, therefore, &'! cha ance bad p- Brc utterly complement of existence either increased or diminished. We are unable, on the one hand, to conceive nothing becorning something-or on the other something becoming nothing.... There is thus conceived an absolute tautology between the effect and its causes. We think the cause to contain all that is contained in the effect; the effect to contain nothing which was not contained in the cause. --Lectures on Metaphysics-XXXIX. Having thus proved the existence of the effect in the cause, the Sámkhyas employ this fact in proving the exist. ence of their Prakrti, Nature. The effect being only a developed cousc. in which it has been lying latent, all entities must have their unmanifested condition in their cause. That Tis to say, the elements lie in Ahamkāra which lies in Buddh. Now if we go on expanding this series we would be landed in a regressus ad infinitum In order to avoid thus we must postulate the existence of a principle which must be uncaused and which must be the final substratum of the undeveloped state of all other entities. Thus we have a causeless cause which must be by its very nature unmanifestcd, the final cause of all:--and to this the Samkhyas give the names "Pradhana," "Praktı", "Avyakta." (Nature). Secondly, we find that all entities-frorn Buddhi downi wards--are licited and are the development of some further ultimate Principle and this latter is Prakiti. Having thus proved the Existence of Nature tho Simkhya proceeds to define its properties as well as those of its Products, and to explain wherein lies their difference, ·TATTVA-KAUMUDI In order to do this they first of all consider the properties of the Manifested Entities the effects of Prakit. These are capsed, and as a necessary consequence of this transitory, limited, mobile, many, dependent on the activity of the Prakrti), made up of parts; these are the characteristics where the .Prakyti differs from the Manifested Entities, Buddhi and the rest. For, as already explained, the Prakytı is the {, unceased root of the Universe, and as such, must be eternal. And as all Universe is the result of Its evolution, It must be all-pervading; as a necessary consequence of this it is im- Imoveable i. c., it cannot move, in the sense of going from one place to another. And further, since it is all-prevading it nust be, one. It is independent-depending only on the hctivity of its own constituent Gunas. These are the points of difference. Those of agreement are, tha Prakrti as well as the manifested entities are the resultants of the vancus actions and interactions of the three Gunas Secondly, being without intelligence, both must be without discrimination, since discrimination proceeds from intelligence. Thirdly, both these present objects for the enjoy ment of the Spint. Fourthly, since they are without intelligence, they can never be the observers, they must always rethe observed, and as such common. That is to say, every object that is observed is so observed, not differently by dif" Terent individuals, but is a common bect of observation by all, and it is common in that sense Fiftlily, they are without intelligence the only Principle endowed with intelligence being the Spint. Sixthly, they are prolific, i.e. endowed with cwlutionary potency. The Spirits are without this. These in brief, are the points of agreement and difference Ixetween Prakti on one hand and its Products on the other. Now we must consider the nature of the Spirits and sce whiat the Sitikhyas hase to say as to their cristence, number and properties But before we proceed with this, we must main ·INTRODUCTION 3T Cirst see if it is necessary to have a distinct principle in the shape of innumerable Spirits. And on this score, the first reason that presents itself is the fact that we have not yet got any principle that will supply the factor of intelligence, - L. Bu ( cause cannot manifest itself in the product. So we must have a distinct Principle of Sentience. Secondly.--Wesec in our cveryday life that all that is composite is for the use of another, as a bed, a chair, &c. And we have seen before that all the entities from Prakrtı downwards are composites. Though this sounds a little absurd as -POTRJh. and Alanlara Vet w existence of an incorporcal entity. And this is Purusa, the Spirit, and as we have not yet had an intelligent Principle.com we attribute intelligence to this incorporeal Spirit, This Spirit cannot be composite because it is devoid of the three Attributes, as it is only what is made up of the Gunas that is found to be composite Thirdly. We have in daily life found that whatever is naturally connected with either pleasure, pain or delusion, is supervised by something else; and we have also seen that all the entities from Prakyti downwards are made up of the by pleasure visor. this supervisur must be Dietsen urallelleu Htils essence by pleasure, etc; and as such must be something over and above Praktı. And this is Puruşa, the Spirit. per- T. i 4 ·38 TATTVA-KAUMUDI Fourthly. -Prakyti and the rest are objects of enjoyment end as such they necessitate the existence of an enjoyer who again must not be an object himself. And the enjoyer must be an intelligent entity, For a non-intelligent principle being devoid of consciousness can never be the enjoyer. This again must be something not made up of pleasure, etc. This can never be the case with Buddhi and the Test --These latter being made up as they are of the three Gunas which are of the nature of pleasure, pain and delusion, cannot be the enjoyer of these : for that will involve the absurdity of selfcontradictory action-one made up of pleasure, pain and delusion, cannot be pleased or pained for each of these is contradictory to the one or other phase of the constitution of Buddhi. So we must have an enjoyer over and above Prakrti and the rest. And this is Spirit. Fifthly and lastly.-All systems of Philosophry, and all the great men of the past se find striving after final Release. Now this is not possible for Prakyti of Buddhi," For thesc latter are, by their constitution made up of pain and as such can never be released from this. So the object of final Release must be one who has neither pleasure nor pain nor delusion for its constituent element; and such an entity in the Spirit alone. We have thus shown the necessity of postulating a distinct entity in the shape of Purusa, over and above Prakti. The next thing, we have to consider is-What is this Purusa?-How is it constituted?--What are its properties? What its aimi--and finally, how and when does it atlan final Release? We must take each of these questions one by one. (1) What » Purusal It is not the thinking principle. since thinking belongs to the mind. Nor is it the determining principle, since that is allotted to Buddhi. The character of the Spint is unique. It is none of these, and ye ·INTRODUCTION 39 . با fonb.. in 211 hese. It is the prircipal vell as material. It is the Without it no functions would be possible, specially consciousness. In short, Spirit is the source of intelligence, and as such, the necessa.y factor in every function of the mind— feeling, intellecting and willing. (2) How is this Spirit constituted ? As a matter of fact the Spirit is constituted of intelligence or sentience pure and simple, and is free from every other qualification and encurnbrance. (3) What are its properties? These are thus eun- 'scri- TORthe action of the Attnbutes, no liberation from meferñpsychosis would be possible. Since pairs constitutes the very nature of the Attributes and as such cannot possibly be separated from it. And thus no liberation being possible, there would be no necessity for enquiries to which the various systems of philosophy are devoted. And lastly, if the Spirit were not equipped with discriminative faculties, it could never attain the discriminative wisdom arrived at by the philosophical systems, which would thus become purposeless Next as to the aims of the Spirit. It has been laid down 1 5 . t f delusions-the modifications of Buddhi. Now the one allabsorbing aim of every Spint is the attainment of that wisdom which would help him to discriminate between Himself and the fluctuations of the Attributes, and thus see the pleasure, and pain caused by these in their true light and be no longer effected by them.

·TATTVA-KAUMUDI The next question that presents itself to us is-how does P urusa attain to this wisdom and thence to final emancipa. fion? This wisdom arises from a constant study of the Sāmkhya Philosophy, when the Attrbute of Sattva is para: mount in one's constitution and the others have almost ceased to exist. "The Purusa then sees Nature and its constituents in their true light and finds out His mistake and so shakes off all mistaken preconceptions about self, and thus becomes free from the self-imposed bonds of Buddhi, and finally retires from metempsychosis and attains final Beatitude, Having thus said all that we had to say about Prakru and Puruşa we must look a little into the details of the Process of creation. We have already said that Prakrı is the rootless Rool of the Universe. From this Prakrtı emanates Buddhı, to which the technical name of Mahat or the Great Principle » .81en, it is the Cosmic Mind. From this Buddhr proceeds Ahamkūra or the I-principle. From this again emanate the eleven, senses and thą five subtle elements of sound, odour, taste, colour and touch. And from these latter five, proceed the fusc gross substances-Earth.'Water, Fire, Air and Akas'a. First in this scale comes Buddhi. Thus is defined as the pnnciple of adhsavasāya. This term literally means "ascer tasnment" and in explaining this term, the writers exemplify ut as the determination that this is to be done by me. ...funk..-.-.-.-.-nl. the icill. Land .. 1 the Kantian School-" Intellect contemplates the circumstances calling for action and provides the rule of conduct: Wall controls the disposition in harmony with the dictates of in telligence." The Sitiikhyas altnbute both these functions ·INTRODUCTION 41 1 a to their Buddhi. That Buddhi resembles will, is further made clearer by the properties assigned to it, by the Sim. khyas. These proporties are Virtue, Wisdom, Despassion and he course of of actions find that ive and so to attribute the property of wisdom to Buddhi is to give 1 the dual character of_Intellect and Will. Dispassion and Power again must belong to the principle that decides on certain course of action and in this too we find Buddht cog. nate with Intellect and Will combined We have, therefore, called it the Cosmic Mind. The principle that we have to consider next is that of Egoism, the I-principle It is the principle to which all notions of the "I are due. It corresponds with Kant's *apper. .ception" and Hamilton's "self-consciousness that is to say, the notion of self-in every form of consciousness : The idea that "I have the conciousness," "I feel, etc.' As immediate effects of this l.principle we have the eleven sense-organs and the five subtle elements. The eleven sense organs consist of the five intellectual (subjective senses- the eye.' the ear, the nose, the tongue, the skin, and the five of action (obleclive ) vimethe hands. the feet, speech, the excretory organ and the organ of generation. The eleventh sense is Manas, (individual mind). The fire subtle rudimentary' elements are those of odour, touch, taste. colour and sound. From these latter again proceed the five gross substances-- Earth, Air, Water, Fire and Ākāsa, and these have the subtle rudimentary elements for their essential properties Before proceeding any further we must consider the .nature of the eleventh sense-organ, the mind or the reflective principle. Here Girst of all we must consider why we should call mind a 'sense at all?. The answer is not far 1 + ·44 . TATTVA-KAUMUDI be that cycle. If this were not so, the actions of onc incarnation could not react upon the Spint in the next for the Spint itself cannot be affected by either good or evil, and as such could not be affected by the actions of one incarnation in another. For the actions were done by the body and the organs of the former incarnation and these dying with the Body, wherein would the traces of the former actions left? So we must postulate the existence of a substratum in the form of the "Linga-S'arīra", the subtle Body, which is equipped with subtile counterparts of all the sensory and Hmotor organs. This Linga-S'aríra is imprinted with all the effects of the actions of the Spirit. And since this subtle body follows the Spirit in all its subsequent incarnations, it is but natural that the fruits of past actions should affect the Spirit;-though the Spirit cannot be affected, yet so long as he has not attained to discriminative wisdom, he thinks 'all the affections of Buddhi to be his own. This subtle body thus must have traces of virtue and vice on itself so as to bring out their effects in a future incarnation. It acts also as the substratum of the different organs which are subtle in their nature, and as such could not subsist without a subule substratum. Let us now sec how the Sārkhyas treat of the idea of means and consequences of actions By means of virtue the Spirit ascends to higher regions. Vice leads the other way: Emancipation results from discriminative wisdom. This wisdom consists of deep insight into the character of Spirit and Nature, and consequent intelligent perception of the difference between the two from which results the Spiri's perception of His own true nature, which is above the operation of the three Attributes, though so long He has been Labouring under the self-imposed imaginary thraldom of the Attnbutes. No sooner has this perception been gained than the Spirit casts off His self-imposed chains and becomes frec ·INTRODUCTION 45 - ... - EH. MAR under the influence of attachments prodeeding from the attribute of Rajas it falls into the stingy darkness of metempsychosis from which it can be freed only by the divine -ray of wisdom. We are all labouring under this category * The Samkhyas have further entered into a very elaborate enunciation of the various manifestations of Buddhi dividing them into no less than fifty forms. These are made up of five kinds of impediments, twenty-eight of incapacity (resulting from the disability of the organs. nine of contentment and eight of perfection. Of these, again there are 62 forins of impediment alone. So much for 'mental' creation. The 'material creation ings, the five The various or otherwise of one of the Attributes. Thus the Attribute of Sattva predominates among divine beings, that of Rajas among human beings, and that of Tamas in all lower creation, - All this elaborate process of creation is begun by Nature solely for the sake of the Spirit's emancipation from the miseries of metempsychosis--miseries inevitable to Him when born in a body. Nature is described as a benevolent benefactress, not caring for any return of services from the Spint and working for His emancipation out of her own sweet will, till He comes to perceive her true character : when She retires from the scence like an actress who has ·TATTVA-KAUMUDI. are. played her part and never again returns to the same Spiril. the spectator. Thus then in reality all bonds and pains arc only supposed by the Spirit to be His own. By His very nature He is free from all fluctuations, in as much as He is above the Attributes, whose effect these fluctuations, After the attainment of discnminative wisdom, the Spirit steers clear of all notions of egoism, and attains to His own natural spiritual condition. But the body continues for a time on account of the impulse previously imparted to it And the attainment of wisdom having put a stop 'to the operation of all such agents as virtue, etc, the operation of which is a necessary cause of rebirth--the body falls, and the Spirit regains His true character, and attains to absolute and etemal beatitude, never to return to the cycles of meterpsychosis.

·--> LIST OF ABBREVIATIONS Br. up. 1 = Bals. Bălarāma's Comme on Särkhya Tattvakaumudi. Bornbay, 1929. Bh. Com. = Bhandarkar Commemoration Volumc. Bh. G. Bhagavadgitā. Bphadaranyaka Upanişad. Br, S. Brahma-Sutras. Brah. P. Brahma Purāna. Ch. S. S. Chowkhamba Sanskrit Series (Benares). Ch. Up. Chāndogya Upanişad. Davies. Hindu Philosophy: The Samkhya Kārikā of Iswara Krishna, by John Davies. Trūbner's Oriental Series, London, 1881. Ent. Gotte = Die Entwicklung der Gottesidee bei den Indern and deren Beweise, von H. Jacobi, Bonn, 1923. Gauda. - Gaudapādabhāsya. H. I. L = History of Indian Literature, Vol. I.. by M Winternitz, HIP, History of Indian Philosophy by Das Gupta. H. Dh. History of Dharmaśāstra, Vol I.. by P. V. Kane, Poona, 1930. HS. L. History of Sansknt Literature, by Macdonell.. 1. A. Indian Antiquary. I. H. Q. Indian Historical Quarterly, edited by N. Law, Calcutta. Indian Philosophy by S. Radhakristianan. 11! - -- 1. P. E - --- ·TATTVA-KAUMUDİ Math. Isadi. - ईशायधेतरशतोपनिषदः, निर्णयमागर edn. Jay. = Jayamangalā, a Comm, on Samkhya-Kánkā, edited by H. Sarmú, Calcutta Oriental Series, No. 19. J. O. R. - Journal of Oriental Research, Madras. Karma. Karmarnimāṁsā by Keith (Hentage of India Series.) Mātharavrtu (Ch. S. S, No. 296). МЬh. = Mahābhārata, P. C. Roy's iedn. Calcutta, 1810 Saka era. N. B. S. = Notes on Brahma-Sūtras, II. 1 and 2 by S. K. Belvalkar, Oriental Book Agency Poona, 1923. N. S. * Nyaya-Sätras. Pr. Up. Praina Upanişad. P. O, C. = Proceedings of the Onental Conference. S. N. S = The Samkhya Kārkā of İsvarakrzna by S. S. Suryanarayana Sastri, University of Madras, 1930. Sovani. A critical study of Sărikhya System on the line of Sātiskhya Kariká. Särikhya-Sotra and their Commentaries, by V.V. Sovani. 4, 4., (The Allahabad University Studies, Val VII, Ad Section, Allahabad, 1931). S. S. Sinikhya System by Keith (Heritage of Indu Senes S. P. Sarikhya Philosophie son R. Garbe, 2nd cdn., Leipzig, 1917, S Su. Siriskhya Sūtras of Kapila. SS. B. Simkhya-Sutra-Bhiya of Viñanabhiksu. S B. E. Sacred Books of the East SL P .. Skanda Purina. a 111 ·LIST OF ABBREVIATIONS S. Y. 11 S.D. S. Šv. Up. = Tatt. K Tatt. V. Tatt. Sk. Samkhya und Yoga, von R. R. Garbe, Grundriss der Indo-Arischen Philologie and Altertumskunde, 1896. Sarvadarśana Şamgraha, B.O.R, I., Poona Svetāśvatara Upanışad. Vacaspati's Tattva-Kaumudi on Sâmkhya- Kārkā. Vācaspati's Tattva-Vaišāradi on Yoga- Bhāşya The Samkhya-Kārıkā, Studied in the light of its Chinese version, by M. Takakusu : rendered from the French into English, by S S. Suryanarayana Sastrı, Madras, 1933. = Vyāsa's Bhảsya on the Yoga-Sūtras of Patanjal Yoga-Sutras of Patanjali. = Vātsyāyana's Bļiasya on the Nyāya-Stras. Vişnu Purana. The Sārkhya Kārkā with Colebrooke's trans. lation and Comments by H. H Wilson. published by Tookaram Tattya, Bornbay, 1887. Y. Bh. Y. S. V. Bh. V. P. Wilson ·तत्त्वकौमुदी. (सांख्य.) (१) मालाचरणम् ।। अजामेकां लोहितगुरुकृष्णां बहीः प्रजाः सृजमानां नमामः । अजा ये तां जुषमाणां भजन्ते जहरयेनां भुक्तभोगां नुमस्तान् ॥ १ ॥ कपिलाय महामुनये मुनये शिष्याय तस्य चासुरये । पञ्चशिवाय तथेश्वरकृष्णायतासमस्यामः॥२॥ इह खलु प्रतिपिस्सितमय प्रतिपादयन् प्रतिपादयिता ऽवधेयवचनो । भवनि प्रेक्षावताम् । भप्रतिपिसितमयं तु प्रतिपाद. (२) शास्त्रविषयक यन् 'नायं लौकिको नापि परीक्षक ' इति प्रेक्षाव. जिज्ञासाशरणम् ॥ निरन्मत्तबदुपेक्ष्येन । स चैषां प्रनिपित्सितोऽयों यो ज्ञातः मन् परमपुरपार्थाय कल्यते। इति प्रारिप्सित. शास्त्रविषयज्ञानस्य परमपुस्पार्थसाधनहेतुत्वात् तद्विपयजिज्ञासामवतारयति- 8.12 दुःखनयाभिघाताजिज्ञासा तदपघातके हेती। दृष्ट साऽपार्था चन्नकान्तात्यन्ततोऽभावात् ॥ १॥ “दु.ग्व-" इति । एवं हि शानविषयो न जिज्ञास्येत, यदि दुःवं नाम जगति न स्यान्, मद्वान जिहासितम्, जिहासिनं (३) शास्त्रविषयक वा अशक्यममुच्छेदम् । (अशक्यममुच्छेदता च द्वेधा, जिनासाया आवश्य दुःश्वस्य नित्यत्वात् , तदुच्छेदोमायापरिज्ञानाद्वा)। कत्लशद्वा ॥ शयममुच्छेदत्वेऽपि च शायविषयस्य ज्ञानस्यानु- पायभूननवादा, मुकरस्योपायान्तरस्य सद्भायादा।।

·शास्त्रजिज्ञासावश्यकता। MY ? । सन्ति योगयाः वाताः शारोरदुःखप्रतीकारायेपत्करा भिपना वररुपदिष्टाः । मानसस्यापि सन्तापस्य प्रतीकाराय मनोज्ञस्त्रीपानमोजनविलेपनवखालबारादि- विषयमम्माप्तिस्पायः मुकरः । एवमाधिौतिकस्यापि दुःस्वस्य नीतिशास्त्रा. भ्यासकालतानिरत्ययस्थानाध्यासनादिः प्रतीकारतुरीपन्करः । तथा ऽऽधि- दैविकस्यापि मणिमन्त्रीपधाधुपयोगः मुकरः प्रतीकारोपाय इति ॥ निराकरोति--"न" इति । कुतः एकान्तात्यन्ततो ऽभावान् एकान्तो" दुःसनिवृत्तरवश्यम्भावः; "अत्यन्तो" (६) वैयापत्तिनिरा- निवृत्तस्य दुःखस्य पुनरनुत्पादः, तयोः एकान्तात्यन्त- करणम्-परिगणित योरभावः " एकान्तात्यन्ततो भावः" । पटीस्थाने पायेभ्य आत्यन्तिक मावविभक्निकम्नसिः। एतदुक्तं भवति, यथाविधि रमा- कान्तिकदुःखनिवृत्ते यनादिकामिनीनीतिशास्त्राभ्यासमन्त्राद्युपाययोगे ऽपि रदानम् ॥ तस्य तस्याध्यामिकादेर्दु ग्वस्य निवृत्तरदर्शनान् अनैकान्तिकरयम्, निवृत्तस्यापि पुनरत्यत्तिदर्शनान् अनात्यन्तिात्वम्, ति सुकरोऽपि पेकान्तिकात्यन्तिकदुःखनिवृत्तनं दृष्ट उपाय इति ना ऽपार्था जिज्ञासैन्यर्थः ।। (५) दुःखापपातकीर्त. यद्यपि दु.खममझलम्, तथाऽपि तत्परिहारार्थत्वेन नम् महलमेव ॥ नदपघातो महलमेवेति यु शास्त्रादौ तर्निन- मिति ॥१॥ (८) वैदिकस्य दुःखाप स्यादतत् । मा भूदृष्ट उपायः, वैदिकस्तु ज्योति- कघातकस्य सुकरम्य सावे टोमादिः संवत्मरपर्यन्तः कर्मकलापस्तापत्रयमे- शास्त्रविषयजिज्ञासायाः कान्तमत्यन्तञ्चापनेष्यति । ध्रुतिश्च, " स्वर्गकामो पुनर्वयापत्तिः॥ यजेत" इति । स्वर्गश्च- या दुःखेन सम्भिग्नं न च ग्रस्तमनन्तरम् । अभिलापोपनीतं च तन् मुखं स्वापदास्पदम्" इति । १. एतत् ( वक्ष्यमाणम्, आशक्तिम् ) स्यात्-इति ग्रन्थकारोक्तिः । अथवा- एतत् (भवतोक्तम् ) स्यात् (भवतु ), स्वस्तिमस्माभिरिति शद्वादुक्तिः उभयथा- ऽपि युज्यते ।

·AC हप्रवैदिक्रोपाययोरसाम्यम्। [सां. 6 E दुःश्वविरोधी मुखविशेषश्च स्वर्गः । स च स्वाकया समूलपातमपहन्ति दुःखम्। न चैप क्षयी। तया हिश्रूयते-" अपाम सोमममूना अभूम" इति [अथर्व- शिरस् ३] तक्षये कुनोऽस्यामृतावसम्भवः? तस्मादिकापायस्प तापत्रय- प्रतीकारहेतोर्मुहर्तयामाहोरानमाससंवत्सरनिर्वर्तनीयम्यानकान्मपरम्परायामय- ग्पादनीयान् विवेकज्ञानात् ईपरकत्वात् पुनरपि व्ययां जिज्ञासा इत्याशङ्कयाह- दृश्यदानुश्रविका, स ह्यविशुद्धियातिशययुक्तः। तद्विपरीतः श्रेयान् न्यकाव्यशविज्ञानात् ॥२॥ दृष्ट-" इति । गुरपाटानुभूयते इत्यनुश्रवो, वेदः । एतदुनं भवनि- 'धूयत एव परं न केनापि क्रियत' इति । तत्रभव आनु (९) वैदिकानामप्युपा- विकः, तत्र प्राप्तो ज्ञात इति यावत् । भानुभविको यानां दृष्टोपायेस्मह ऽपि कर्मकदापी हुन नुन्या वर्तते, ऐकान्तिकात्य तुल्यलम्॥ तिकदुःवत्रयप्रतीकारानुपायत्यस्योभयत्रापि तुल्य स्वात् । यद्यपिच आनुप्रषिक " इति सामान्या मिधानं, तथापि कर्मकलापाभिप्राय द्रष्टव्यम्, विवेकज्ञानस्याप्यानुअधिक स्वात् । तथा च श्रूयते-"आग्मा वा रे भातव्यः प्रहतिनो विवेकव्यः [वृहदारण्यक, २१५१५ ], "न म पुनरावर्तते न स पुनगवर्तते" [जान्दोर 41१५] इति ।। अस्यां प्रतिज्ञायां हनुमाह-" स अविशुद्धिक्षयातिशययुनः" इति अविशुद्धिः" सामादियागम्य पशु नादियधमाध (१.) दृष्टयदिकयोरग- नता'। यथाह स्म भगगन पशिणाचार्य:-"स्व ययो अविशुद्धिक्षयाति समारः सपरिहारः ममत्यवमर्षः" इतिर शुचवम् तुल्यम्॥ सपकरी' योनियामादिजन्मनः प्रधानापूर्वक म्वसेन पहिमादिजन्मना उनहेतुना पूर्व मनः। 'मपरिहारः,' झियता sir प्रायधिनेन परिह शायः। अय प्रमादतः प्रायधिनमशिनाचरितं, प्रधानम्मंशिवाम्ममये म पस्ने । नथाsi पायदपायन मूने नाम्यामपंग (महिनया ) मह यतंत 1 १.अगुवंचा " 6 ·की. २] चैदिकोपायस्याविशुद्धत्वं, सातिशयत्वं च । "मप्रत्यमवर्षः। मृप्यन्ते हि पुण्यसम्भारोपनीतस्वर्गसुधामहाहदावगाहिनः कुशलाः पापमानोपसादिता दुःखवाहिकणिकाम् ॥ न च-“मा हिंस्यात् सर्वा भूतानि इति सामान्यशास्त्रं विशेषशास्त्रण “ अग्नीषोमीयं पशुमालभेत" इत्यनेन वाध्यन-- (११) याशिकहिंसाया इति युक्तम् , विरोधाभावात् । विरोधे हि बलीयसा अप्यनर्थ हेतुत्वसाधनम् ॥ दुदलं बाध्यते । न चेहास्ति कश्चिद्विरोधः, भिन्नविपय स्वान् । तथा हि-"मा हिंस्यात् " इति निषेधेन हिमाया अनर्थहेतुभावो ज्ञाप्यते, न स्वत्वर्थवमपि, ' अग्नीपोमीयं पशुमाल- भेत" इत्यनेन वाक्येन च पशुहिंसायाः क्रत्वर्थत्वमुच्यते, नानर्थहेतुत्वाभावः, तधा सति वाक्यभेदमसनात् । न घानर्थहेतुत्वऋतूपकारकत्वयोः कश्चिद्विरोधो- ऽस्ति । हिसा हि पुरुपस्य दोपमावक्ष्यति, कतोश्वोपरिप्यतीति ।। क्षयातिशयौ च फलगतावप्युपाय उपचरिती । क्षयित्वं च स्वर्गादेः सवे (१२) वैदिकोपायस्य सनि कार्यत्वादनुसितम्। ज्योतिष्टोमादयः स्वर्गमात्रस्य सातिशयत्वप्रदर्शनम् ।। साधनम् , वरजपेयादयस्नु स्वाराज्यस्येत्यतिशययुक्त- त्वम् । परसम्पदुत्कों हि होनसम्पदं पुरपं दुःखा- कराति॥ अपाम सोमममृता अभूम" इति चामृतत्वाभिधानम् चिरस्थेमानमुप- लक्षयति । यदाहु:-"आभूतसम्लवं स्थानममृतत्वं हि (३) अमृतत्वश्रुति- भाष्यते" इति (विष्णुपुराणे)॥ अत एव च श्रुतिः- विरोवपरिहारः-अमृतत्वस्य "न कर्मणा न प्रजया धनेन त्यागेनकेनामृतत्वमा- चिरस्थेन्न उपलक्षकत्वान्॥ नशुः । परेण नाकं निहितं गुहायां विभ्राजते यद्यतयो विशन्ति" इति [महानारायण १०५] । तथा “ कर्मणा मृत्युमृषयो निपेदुः प्रजावन्तो द्रविणमीहमांनाः । तथा परे ऋपयो ये मनीषिणः परं कर्मभ्यो ऽमृतत्वमानशुः " इति च ॥ १. विधेययापनः । हिंसा यागसाधिका अनर्थशून्या चेति वाक्यभेदः ।

·UY शास्त्रविपयज्ञानस्य श्रेयस्त्वम् । [सो. त. तदेतत् सर्वमभिप्रेत्याह-" तद्विपरीतः श्रेयान् , व्यक्ताव्यक्तविज्ञानात्" इति । तस्मात् (आनुश्रविकात् दुःखापधातकापायात (१४) लौकिकवैदिको- सोमपानादेरविशुद्धात् अनित्यसातिशयफलात् ) पायेभ्य शास्त्रधिपयज्ञा- विपरीतः विशुद्धः हिसादिसराभावात् , नित्यनिर- नस्य श्रेयस्त्वमदर्शनम्।। तिशयफल:, असकृत् पुनरावृत्तिश्रुतेः । न च कार्यस्वेनानित्यता फलस्य युक्ता, भावरूपस्य कार्यस्य तथाभावात् , दुःवनध्वंसनस्य तु कार्यस्यापि तद्वैपरीत्यात् । न च दुःखान्तरी- स्वादः, कारणाप्रवृत्ती कार्यस्यानुत्पादात् , विवेकज्ञानोपजननपर्यन्तत्वाच कारणप्रवृत्तेः । एतचोरियाद्रुपपादयिष्यते ।। अक्षरार्थस्तु-नस्सात् (आनुविकात् दुःखापघातकात् हेतोः) विपरीतः (साबपुरुपान्यताप्रत्ययः साक्षात्कारो) दुःखाफ्या- (१५) "तद्विपरीतः तको हेतुः, अत एव श्रेयान् । आनुश्रविको हि वेद- श्रेयान्" इत्यस्याहरा विहितत्वात् मात्रया दुःमापघातकवान्न प्रशस्यः । सस्वपुरुषान्यताप्रत्ययोऽपि प्रशस्यः। तदनयोः प्रश. स्पयोर्मध्ये सत्वपुरपान्यताप्रत्ययः श्रेयान् ।। कुतः पुनरस्योत्पत्तिरित्यत आह-" व्यक्ताव्यक्तज्ञविज्ञानातू ध्यनच अध्यनं. प ज्ञश्च च्यनाच्यक्तज्ञाः, (१६) शास्त्रविषयस्य विज्ञानम् विवेकेन ज्ञानम्, व्यकाव्यज्ञविज्ञानम् । दुःखापघातकस्य तत्त्वज्ञा- व्यक्तज्ञानपूर्वकमव्यक्तस्य तत्कारणस्य ज्ञानम् । तयोश्च नस्योत्पत्तिप्रदर्शनम् ।। पारायनात्मा परी ज्ञायते, इति ज्ञानक्रमेणाभिधानम् । मतदुक्तं भवति-श्रुतिस्मृतीतिहासपुराणेभ्यो व्यक्ता- दीन् विवकेन श्रुत्वा, शाखयुक्त्या च व्यवस्थाप्य दीर्घकालादरनरन्तर्यसत्कार- सेवितान् भावनामयात् विज्ञानादिनि । तथा च वक्ष्यति- " इति । तेषां - १ अनित्यत्वात् । २ अभावरूपत्वात् । ३ (६६) फारिकायाम् । ४ व्यक्ताव्यक्तयोः परार्यत्वेन । व्यक्ताव्य के अचेतने कस्यचिचेतनस्यार्याय वनेते सच चितन आत्मत्यादिक्रमेण ।

·८ [सां. व प्रमाणनिरूपणम् । भ्यस्तस्यान्तरम् । तस्यान्तरोपादानन्धं च प्रकृतित्वमिहाभिप्रेतम् इनि न दोषः। सर्वेषां गोपटादीनां स्थूलतेन्द्रियग्राह्यता च ममेति न तरवान्तरम् ।। अनुभयरूपमाह-"म प्रकृतिर्न विकृतिः पुरुषः” इति । एतत् सर्वभुपरिष्टा- (२१) अनुभयरूपकथनम् ।। दुपपादयिष्यते ॥३॥ सर्वप्रमाणसिद्धत्वात् । “ तमिममर्थ प्रामाणिक कर्नुमभिमताः प्रमाणभेदा लक्षणीयाः । न च (२२) प्रमाणसामा- सामान्यलक्षणमन्तरेण शक्यते विशेपलक्षणम् गर्नु । न्यलक्षणम् ॥ इति प्रमाणमामान्यं तावलक्षयति- 29.12- दृष्टमनुमानमातवचनं च, विविधप्रमाणमिष्टं, प्रमेयसिद्धिः प्रमाणाद्धि ॥४॥ प्रमागमिष्टम्" इति । अत्र--चप्रमाणम् ' इति समाख्या लक्ष्यपदम् । तचिनचनं च लक्षणम्। प्रमोयते ऽनेनति निर्वचनान्त (२३) प्रमाणपदस्य- प्रमा प्रति करणत्वमवगम्यते। तचासन्दिग्धाविपरीता. निर्वचनम् ॥ मधिगतविषया चित्तवृत्तिः । बोधश्च परिपेयः फलम् प्रमा, तत्माधनम् प्रमाणमिति । एतेन संशयविपर्य- यस्मृतिमाधनेष्वप्रमाणे वनमहः॥ संख्याविप्रतिपत्ति निराकरोति--"विविधम्" इति । तिम्रो विधा यस्य प्रमाणसामान्यस्य सत् विविधम् , न न्यूनम् , (२४ ) प्रमाणसंख्या ॥ नाप्यधिकमित्यर्थः । विशेषलक्षणानन्तरंजनदुपपाद- यिष्यामः॥ कतमाः पुनस्तास्तिनो विधा झायन आह- १-"स्टमनुमानमाप्तवचनम्" इति । एतच लोरिकप्रमाणामिप्रायम् , लोकव्युत्पादना- (२५)प्रमाणत्रय- र्थवाध्यायस्थ, तस्यैवावाधिकारात् । मापं तु विज्ञानं परिगणनम् ॥ योगिनाध्यमोनमो न लोकन्युत्पादनायालमिति सदपि नाभिहितम्, अनधिकारात् ।। १ नायकानामनुव्यवमायः-पटनाने " पठमहं जानमीति "-पुरुषगतः । . ५ ·को. ५) प्रमाणानां विशेपलक्षणम् । ९ स्थादेतन्-ना भून्यूनम् , अधिकं तु कस्मास भवति? महिरन्ते हि प्रति- वादिन उपमानादीन्यपि प्रमाणानि, इत्यत आह- (२६) प्रमाण "मर्वप्रमाणसिद्धत्वात्" इति। एष्वेव दृष्टानुमानाप्त- सरन्याऽऽधिक्यशका, वचनेषु सर्वेषां प्रमाणानां सिद्धत्वात् , अन्तर्भावा तत्परिहारश्व॥ दियर्थः। एतच्चोपपादयिष्यत्त इस्युक्तम् ।। अथ प्रमेयव्युत्पादनाय प्रवृत्तं शास्त्रं कस्मात् प्रमाण सामान्यतो विशेषनश्च- (२७) प्रमेयवर्ण- लक्षयति? इत्यत आह-"प्रमेयसिद्धिःप्रमाणाद्धि" नात् प्रागेव प्रमाण- इति । सिद्धिः प्रतीतिः॥ निर्वचनस्यावश्यकत्वम्॥ (२८) कारिका सेयमार्या अर्थक्रमानुरोधन पाटक्रममनाढत्यैव व्या- पाठक्रमपरिवर्तनहेतुः॥ रयाता ॥ ४ ॥ सम्प्रति प्रमाणविशेपलक्षणावसरे प्रत्यक्षस्य मयंप्रमाणेषु ज्येष्टत्वात् तदधी (२९) प्रमाणाना मत्वाचानुमानादीनाम्, सर्ववादिनामविप्रतिपत्तेच, विशेषलक्षणम् ॥ तदेव तावलक्षयति- प्रतिविषयाध्यवसायो दृष्टं, त्रिविधमनुमानमाण्यातम्। तलिङ्कलिङ्खिपूर्वकम्, आप्तश्रुतिराप्तवचनं तु ॥५॥ "प्रतिविषयाध्यवसायो दृष्टम्" इति । अत्र " दृष्टम्" इति लक्ष्यनि- देशः, परिशिष्टं तु लक्षणम् । समानाममानजातीयव्यवच्छेदो लक्षणार्थः॥ अवयवार्थस्तु-विपिण्वन्ति, विषयिणमनुबध्नन्ति, स्पेन रूपेण निरूपणीयं कुर्वन्तीति यावत् =" विषयाः," पृथिव्यादयः सुखा- (३०) प्रत्यक्ष दयश्चास्मदादीनाम् अविषयाः तन्मात्रलक्षणाः योगिना- लक्षणावयवार्थः॥ मूलस्रोतसां च विपयाः। विषयं विपयं प्रति वर्तते इति प्रतिविषयम् इन्द्रियम् । वृत्तिश्च सन्निकर्षः । अर्धसनिकृष्टमिन्द्रियमित्यर्थः । तस्मिन् अध्यवसायः, तदाश्रित इत्यर्थः । अध्यवमायश्च युद्धिव्यापारो ज्ञानम् । उपात्तविषयाणामिन्द्रियाणां वृत्ती . ।

·" १० प्रत्यक्षलक्षणम् । [स. त. सत्याम् , बुद्धेस्तमोऽभिभवे सति यः सत्त्वसमुद्रेकः सोऽध्यवसाय' इति । वृत्तिरिति ज्ञानमिति चारयायते । इदं तावत् प्रमाणम् , अनेन यश्चेतनाशक्त- रनुग्रहस्तत्फलं प्रमाबोधः ॥ (बुद्वितस्वं हि प्राकृतत्वादचेतनम् , इनि तदीयो ऽध्यवसायो ऽप्यचेतनी; घटादिवत् । एवं बुद्धितत्वस्य सुखादयोऽपि परिणाभ- (३१) ज्ञानानाम. भेदा अचेतना.) पुरुषस्तु सुखाद्यननुपनी चेतनः । चेतनलम् ।। सो ऽयं बुद्धितत्ववर्तिना ज्ञानमुखादिना तत्प्रति- विम्बितम्तच्छायापस्या ज्ञानसुखादिमानिव भवतीति- चैतनो ऽनुगृह्यते। चितिच्छायापस्या ऽचैतना ऽपि बुद्धिस्तदध्यवसायो ऽप्या. नवेतनवद्भवतीति । तथा च वक्ष्यति- तस्मात्तल्पयोगादचेतनं चतनावदिव लिङ्गम् । गुणकन्ये ऽपि तथा कर्नेव भवत्युदासीनः ।। इति [कारिका. २०] अन्नाध्यवसायग्रहणेन संशयं व्यवच्छिनत्ति, संशयस्यानवस्थितग्रहणेना- निश्चितरूपवान् । निश्चयो ऽध्यवसाय इति चानान्तरम् । विषय- (३२) प्रत्यक्षलक्षणा ग्रहणेन चास द्विपयं विपर्ययमपाकरोति । प्रतिग्रहणेन न्तर्गताना राब्दाना चन्द्रियार्थसन्निकर्षसूचनादनुमानस्मृत्यादयश्च पराकृता व्यावृत्तिः ॥ भवन्ति ।। तदेवं मनानासमाजातीयव्यवच्छेदकत्वात् "प्रतिविपयाध्यवसाय" इति (३३) प्रत्यक्षस्य दृष्टस्य सम्पूर्ण लक्षणम् । तन्त्रान्तरेषु लक्षणान्तराणि पर्यवमित लक्षणम् ॥ तथिकानां न भूषितानि न दूपितानि,विस्तरभयादिति॥ नानुमानाप्रमाणमिति वदना लोकायतिकेनाप्रतिपन्नः सन्दिग्धो विपर्यस्तो या पुरूपः कथं प्रतिपद्येत? न च पुरुपान्तरगत (३४) अनुमानस्य अज्ञानसंदेहविपर्ययाः शक्या अर्वाग्वा प्रत्यक्षेण प्रति प्रमाणवसाधनम् ।। पत्तुम् । नापि प्रमाणान्तरेण, अनभ्युपगमात् । अनव • टलाशानमंशयविपर्ययस्तु यं कंचन पुरसं प्रति वर्तमानो इनवधेयवचनतया १. अयमघरमाय एव च प्रत्यक्षमिति शेषः। २. समानार्थकमेवति।

·की. ५ अनुमानलक्षणम् प्रेक्षावद्भिरुन्मत्तवदुपेक्ष्येत । तदनेनाज्ञानादयः परपुरुषवतिनो ऽभिप्रायभेदा- द्वचनभेदाद्वा लिजादनुमातव्याः, इत्यकामेनाप्यनुमानप्रमाणमभ्युपेयम् ।। तत्र प्रत्यक्षकार्यरवात् अनुमान प्रत्यक्षानन्तरं रशीयम् । तन्नागि, (३५) अनुमानस्य सामान्यलक्षणपूर्वकवाद्विशेपलक्षणस्यानुमानसामान्य तावल्लायति-" तत् लिङ्गलिहिपूर्वकम्" इनि । सामान्यलक्षणम्।। लिङ्गम् व्याप्यम् । लिङ्गि व्यापकम् । शक्तिसमारोपि- तोपाधिनिराकरणेन च स्वभावप्रतिबद्धं व्याप्यम्, येन प्रतिबद्धं तद्वयापकम् । लिलिङ्गिग्रहणेन विषयवाचिना विपयिणं प्रत्ययमुपलक्षयति। धूमादिव्यांप्यो वहादिर्ध्यापक इति यः प्रत्ययस्तत्पूर्वकम् । लिङ्गग्रहणं चावतनीयम् । तेन च लिङ्गमस्यास्तीति पक्षधर्मताज्ञानमपि दर्शितम्भवति । तद्वयाप्यव्यापकभाव. पक्षधर्मताज्ञानपूर्वकमनुमानमित्यनुमानसामान्य लक्षितम् ।। अनुमानविशेषान् तन्त्रान्तरलक्षितान् अभिमतान् स्मारयति- “विधि- (३६) अनुमानस्य धमनुमानमात्यातम्" इति । तत् सामान्यनी विशेषलशम्-श्राविध्यम् पूर्ववच्छेषवन्सामान्यतो लक्षिनमनुमानं विशेतत्रिविधं, पूर्ववत्-शेषवत्- दृष्टभेदात् ॥ सामान्यतो दृष्टञ्चेति ॥ तत्र 'प्रथमं तावत् द्विविधम्-वोतमवीतं च । अन्वयमुखेन प्रवर्तमान (३५) वातावीतरूपेणा विधायकं वीतम्, व्यतिरेकमुखेन प्रवर्तमान निषेध. नुमानस्य विध्यम् ॥ कमवीतम् ॥ तनावीनं शेषवत् । शिप्यते परिशिष्यते इतिशेषः, स एव विषयतया यस्या- स्त्यनुमानज्ञानस्य तच्छेपयत् । यदाहुः- "प्रसन्न (३८) अवीतनि- प्रतिषेधे, अन्यत्राप्रसङ्गात् शिष्यमाणे सम्प्रत्ययः रूपगम्।। परिशेष" इनि [वात्स्यायन-न्यायभाष्य १.१.५.)- अस्य चावीतस्य ध्यतिरेकिण उदाहरणमग्रे ऽभिधास्यते ॥ १. एकेन विभागप्रकारेण अनुमानम् द्विविधमिति भावः। २. अत्राहू राघवा- नन्दतीर्था:-"स्तां सम्मतिमाह ययाहुरिति-गुणवान् पृथिव्यानयः शब्दः स्यादिति प्रसक्तस्य शब्दस्य न पृथिवीगुणत्वम्, अपाकविशेषगुणत्वात् , तद्विशेषगुणन गन्धेन च सहावृत्तित्वात् । एवं निषधे कृते आकाशादन्यत्र भूम्याग्रष्टस्वप्रमहात्, शिष्य- माणे आकाशे एव शब्दस्य गुणलेन सम्यक्प्रत्ययः"- इति ।

·[ सां. त. यते, चीतनिरूपणम् । वीतं द्वेधा-पूर्ववत् सामान्यतो दृष्टं च । तकन् दृष्टस्वलक्षणसामान्यविषय यत्तत्पूर्ववत्, पूर्व प्रसिद्ध, दृष्टस्वलक्षणसामान्यमिति (३९) चीतनिरूपणम् यावत, तदस्य विषयत्वेनास्यनुमानज्ञानस्येति पूर्व- तविभ्यम् ॥ यत् । यथा धूमावनिन्वसामान्यविशेषः पर्वते ऽनुमी- तस्य वद्वित्वसामान्यविशेषस्य स्वलक्षणं वह्निविशेषो दृष्टो रसवत्याम् । अपरं च वीनं सामान्यतो दृष्टमदृष्टस्वल- क्षणसामान्यविषयम् । यथेन्द्रियविषयमनुमानम् । अत्र हि रूपादिविज्ञानानां क्रियात्वेन करणवावमनुमीयते । यद्यपि करणत्वसामान्यम्य छिदादी वाम्यादि स्वलक्षणमुपलब्धम् , तथा ऽपि यजातीयं रूपादिज्ञाने करणत्वमनुमीयते सजातीयस्य करणस्य न दृष्टं स्वलक्षणं प्रत्यक्षेण । इन्द्रियजातीय हि तत्करणम् , नन्द्रियवसामान्यस्य स्वलक्षणमिन्द्रियविशेषः प्रत्यक्षगोचरो ऽग्विाम्, यथा वद्वित्वसामान्यस्य स्वलक्षणं वह्निः । सो ऽयं पूर्ववतः सामान्यती दृष्टान् सत्यपि बीतत्वेन तुल्यत्वे विशेषः । अत्र च दृष्टं दर्शनम्, सामान्यत इति सामान्यस्य, सार्वविभक्तिकस्तसिल । अदृष्टस्वलक्षणस्य सामान्यविशेषस्य दर्शनम् सामान्यतो दृष्टमनुमानमित्यर्थः । सर्व चैतदस्माभिया॑यवार्तिकतात्पर्य- टीकायां व्युत्पादितमिति नेदोक्तं विस्तरभयात् ॥ प्रयोजकवृद्धशब्दप्रवणसमनन्तरं प्रयोज्यवृद्धप्रवृत्तिहेतुज्ञानानुमानपूर्धकरवा- (४०) शब्दप्रमाण- छब्दार्थसम्बन्धग्रहणस्य, स्वार्थसम्बन्धज्ञानसहकारि- गश्च शब्दस्यार्थप्रत्यायकत्वादनुमानपूर्वकस्वमित्यनुमा लक्षणम् ॥ नानन्तरं दादं लक्षयति-"माप्तश्रुतिराप्तवचनं तु इति । आप्तवचनमिति लक्ष्यनिर्देशः, परिशिष्टं लक्षणम् । आप्ता प्राप्ता युकेति यावत् । आप्ता चासौ श्रुतिश्चेति 'आमश्रुतिः' । श्रुतिः वाक्यजनितं वाक्यार्थज्ञानम् ॥ तच स्वतः प्रमाणम् । अपौरुषेयवेदवाश्यजनित्त्वेन सकरदोषााकावि- (४१) तस्य स्वतः- निर्मुर्युक्तं भवति । एवं वेदमूलस्मृततिहामपुराण- वाक्यजनितमपि ज्ञानं युनं भवति ॥ मामाध्यम् ॥ " १. दृष्टं स्वलक्षणं यस्य सामान्यस्य-तत् मामान्य विषयो यस्येति विनक्षः।

·कौ. ५] आमश्रुतेरनुमानाब्यवच्छेदः । १३ मादिविदुषश्च कपिलस्य कल्यादौ कल्पान्तराधीनश्रुतिस्मरणसम्भवः, सुप्त- प्रबुद्धस्येव पूर्वेधुरवगतानामानामपरेयुः । तथा (४२.) कपिलस्य पूर्व- चावाजगीपन्यसंवादे भगवान् जीपच्यो दशमहा- जन्माधीतश्रुतिस्मरणम्॥ कल्यवर्तिजन्मस्मरणमात्मन उवाच". 'दशसु महाकल्पेषु विपरिवर्तमानेन मया" इत्यादिना ग्रन्थसन्दर्भण। आतग्रहणेनायुक्ताः शाक्यभिक्षुनिम्रन्थकमंसारमोचकादीनामागमाभासाः परिहता भवन्ति । अयुक्तत्वं चैतेषां विगानान् (४३) आगमामास. विच्छिन्नमूलत्याप्रमाणविरुद्धार्थाभिधानाच्च कैश्विदेव निरूपणम् ॥ म्लेच्छादिभिः पुरुषापपदैः पशुपायैः परिप्रहारो- दब्यम् । 'तु' शब्देनानुमानाब्यवच्छिनत्ति । वाक्यायों हि प्रमेयो, न तु तद्धर्मो वाक्यम् , येन तत्र लिङ्गं भवेत् । न च वाक्यं वाश्यार्थ (४४) भाप्तQतरनु- बोधयत् सम्बन्धग्रहणमपेक्षते, अभिनवकविरचितस्य मानाद्यवच्छेदः॥ वाक्यस्यादृष्टपूर्वस्याननुभूनचरवाक्यार्थबोधकरवादिति॥ १. अनाहुर्भारतीयत्यादयः-"कर्ष 'तु' शब्देनानुमानायवच्छेद आप्तवचनस्ये- त्यत आह -'वाक्यार्थोहि' इति । नन्वस्तु तावद्वाक्यापस्य प्रमेयत्वम्, एतावता कथमनुमानाद् व्यवच्छेदः स्यान्, शब्दस्य तत्कारणत्वात् , यथा धूमेन लिङ्गन लिङ्गी विज्ञायते तथा वाक्येन लिन शब्दार्थलिङ्गयनुमानं भवेदिल्याशङ्कयाह-'न तु तद्धर्म' इति । धूमस्य वहिधर्मत्वात् तलिङ्गत्वम् , न तु वाक्यम्य अर्थधर्मस्वम्, येन तालिङ्ग वास्यं स्यादिति यावत् । ननु यद्यपि धूमाग्निवत् वाक्यवाक्यार्थयोधर्मधर्मभावो नास्ति, तथा ऽपि यथा धूमो ऽमिना सम्बन्धिना सम्बन्धग्रहणापेक्ष एव तद्गमका, तथा वाक्यमपि अर्थेन सम्बन्धग्रहणापेक्षमेव तद्बोधकमिति घायामेव प्रमात इति वेत्तत्राह-"न" इति। औस्पत्तिकमूने जैमिनिना शब्दार्थयोनित्यसम्बन्धे साधिते ऽपि शब्दस्यैव वृद्धव्यवहारतः सम्बन्धप्रणापेक्षस्यवावबोधकत्वात् , पदार्थपूर्वस्त्वात्त वाक्यार्थस्य स्वार्थबोधकत्वै सम्बन्धग्रहणापेक्षा नास्ति । विशिष्टार्थसंप्रत्ययों हि वाक्यार्थः" इति। यदि वास्यायनानेऽनुमान स्यात् तर्हि वाक्यवाक्यार्थयााप्यन्या- ·उपमानग्य शब्देऽनुमाने चान्तर्भावः । [सांत (४५) शानान्तरी एवं प्रमाणसामान्यलक्षणेषु तहिशेपलक्षणेषु च सन्म क्रममाणान्तराणामुक्तप्व- यानि प्रमाणान्तराण्युपमानादीनि प्रतियादिभिरभ्युपेय तान्युनलक्षणे वेव प्रमाणेवन्तभवन्ति ।। न्तर्भावः ।। - भांचः॥ नया हि-उपमानं तावद्यधा गौस्तथा गवय इति वाक्यम्। तमनिता धीरागम एव । यो ऽप्ययं गययशब्दो गोसशस्य वाचक इति (४६) उपमानस्य प्रत्ययः, सोऽप्यनुमानमेव । यो हिशब्दी यत्र वृद्धः मान्दै ऽनुमाने चान्न- प्रयुज्यते, मो ऽसति वृष्यन्तरे, तस्य वाचकः, या गोशब्दो गोत्वस्य । प्रयुज्यते चैवं गवयशब्दो गोसदृशे, इति तस्यैव वाचक, इति तन् ज्ञानमनुमानमेव । यत्तु गवयस्य चक्षुःसनिकृष्टस्य गोसादृश्यज्ञानं तत् प्रत्यक्षमेव । अत एव म्मर्यमाणायां गवि, गवयसादृश्यज्ञानं प्रत्यक्षम् । म त्वग्यदवि सादृश्यमन्यच गवये । भूयोऽवयवसामान्ययोगो हि जान्यन्तरवर्ती जात्यन्तरे सादृश्यमुच्यते । सामान्ययोगश्चकः । स चद्गवो प्रत्यक्षो, गच्यपि तथेति नोपमानस्य प्रमेयान्तरमम्ति, यत्र भवत्, इति न प्रमाणान्तरमुपमानम् ॥ । प्रमाणान्तरमुपमान . पकसम्बन्धोऽपेक्षितः स्यात् । न च तथा । तथाहि वावमं प्रमाण वाक्यार्थः प्रमेय । एवं च वाक्यं वास्यार्थस्य धर्मो न भवति-यया भवति धूमो पर्धर्मः । अतो वाक्य वाक्यार्थस्य लिंग न भवतीत्याशयः । शाब्दज्ञाने ये ऽनुमाने ऽन्तर्भावयति तेषां मत-यथा ध्याप्तिज्ञानपूर्वकमनुमान तपैव शब्दार्थसम्बन्धज्ञानपूर्वकं शान्द ज्ञानम् तत्र चेत्थमनुमानस्वरूपम्-यत्र यत्र घटमान- येति शन्दः प्रयुज्यते तत्र तत्र घटानयनं बांध्यते-यथा मम बाल्यावस्थायामुच्चरितात- शब्द:-अघुनाऽपि स एव शमः प्रयुज्यते-तस्मादधुनापि घटानयनमेव योध्यत इति । अस्यव मतस्य परिहारो र अन्य प्रदर्यत न च वाक्यमित्यादिना । व्याप्यव्यापकसम्बन्धज्ञानं विना अनुमान व प्रमरति । शान्दज्ञाने विविधशब्दार्थ- सम्बन्धमानपूर्वकत्वं सार्वत्रिका-अभिनवकविरचितवाक्यस्याश्रुतपूर्वत्यात्ता ताशसम्बधज्ञानत्यामम्मवः । तया च सति पूर्वपक्षिमतेने तन शाब्दज्ञानं भव- स्यादिति तात्पर्यम् ॥ न ·(४७) अांपते. की. ५] . अर्थापत्तेरनुमानेऽन्तर्भायः । . १५ एवमर्धापत्तिरपि न प्रमाणान्तरम् । तथा हि-जीवतश्चैवस्य गृहाभावदर्शनेन यहिभांवम्यादृष्टस्य कल्पनमापत्तिरभिमता वृद्धानाम् । सा ऽप्यनुमानमेव । यदा वायव्यापकः सनकत्र नास्ति रनुमाने ऽन्तर्भावः ।। तदा अन्यत्रास्ति । यदा च्यापक एकत्रास्ति तदा अन्यत्र' नास्तीति मुकरः स्वशरीरे व्याप्तिमहः । तथा व सतो गृहाभावदर्शनेन लिन बहिर्भावदर्शनमनुमानमेव । न च चास्य कचिसावेन गृहाभावः यो उपहातुम् , येनामिदो गृहाभावो वहिवे न हेतुः स्यात् । न च गृहाभाविन वा सावमपद्यते, येन सत्यमेवानुपपद्यमानमात्मानं न यहिरवस्थापयेत् । तथा हि-चैत्रस्य गृहासत्वेन सावमा विरध्यते, गृहमार्य वा? न तावद्या इचन सावत्यारित विरोधो गृहासवेन, भिसविषयावान् । "देशमामान्येन' गृहविशेषाक्षेपो ऽपिपाक्षिक इति समानवियपनया विरोध" इति चन, न, प्रमाणविनिश्चितस्य गृहे ऽमरवस्य पाक्षिकनया सांशयिकेन गृह- मरधेन प्रतिक्षेपायोगान् । नापि प्रमाणनिश्विती गृहाभायः पाक्षिकमस्य गृह सावं प्रतिक्षिपन् सश्वमपि प्रतिक्षेतुं मांशयित्वं च प्यपनेतुमर्हताति युक्तम् । १."देशसामान्यत्रविष्टगृहविशेषमादाय समानविपयतया विरोध इति शकते इति रामानन्दाः । सत्वं हि गृहयद्विस्माधारणतया सामान्यप्रवृत्तं विशेषगृहामत्वेन विरमिति शाहद्भावः । वचिदस्तीति कपनैन स्थलविशेषविनिगमनाविरहात गृहाभावो ऽपि याश्यते, गृहस्थापि धचित्सदे अन्तर्भावान् , अतएव गृहसत्वेन विरोय इति हृदयम्। "देशसामान्येनेति " सामान्यस्य साधारणधर्मतया तज्ज्ञानस्य संशयहेनुतया रबस्तरत्यशानेन स्थाणुत्वपुरुषत्वयोरिव गृहबहिर्देशयोराधेयतासम्बन्धेन चैत्रे मंशये गृहलावच्छिन्नप्रकारकनानम्य गृहाभावज्ञानविरोधितया गृहामावरूपहेतोजीनं न सम्भवतीत्यभिमायः । शन्दायतु "देशसामान्येन" देशमामान्यज्ञानेन, "गृह- विशेषाक्षेपः" गृहात्मऋविशेषगम्बन्धः, "पाक्षिकः" संशयविषयः, "समानाविश्य- तया" गृहामावतियोगितावरछेदकावच्छिन्ननया, "विरोधः " एकमचे परा- सुमिनियमः। 'মাৰ " মাধবীণনাৱাৰম্বনধৰাশীল मैगयस्य न विधिनत्यभिमन्या, अक्षपर्यस्तु स्पष्टः । " ·अभावसम्भवयोः प्रत्यक्षानुमानयोरन्तर्भावः। [सौ. स. गृहावच्छिन्नेन चैत्रामावन गृहसावं विरद्धस्यात् प्रतिक्षिप्यते, न तु सद मात्रम् , तस्य तत्रौदासीन्यात् । नस्साहाभावेन लिनेन सिद्धेन सतो यहि भवो नुमीयत इति युक्तम् । एतेन 'विरुद्धयोः प्रमाणयोधिपयव्यवस्थया •ऽविरोधापादनमापविषय' इति निरम्नम् , अवच्छिन्नानवच्छिन्नयोविरोधा भावात् । उदाहरणान्तरागि चार्थापत्तरेवमेवानुमाने ऽन्तर्भावनीयानि । तसा झानुमानात्प्रमाणान्तरमापत्तिरिति सिद्धम् ॥ एवमभावो ऽपि प्रत्यक्षमेव । न हि भूनलस्य परिणामविशेषात् कैवल्य लक्षणांदन्यो घयभावो नाम । प्रतिक्षणपरिणामिनो रि (४८)अमावस्य सर्व एव भावाः, ऋते चिनिशनः । स च परिणाम प्रत्यक्षे ऽन्तर्भावः॥ ऐन्द्रियक इति नास्ति प्रत्यक्षानवद्वो विपयो यत्रा भावार्य प्रमाणान्तरमभ्युपेयेतेति ॥ सम्भवस्तु, यथा-वायां द्रोगाटकास्थाधवगमः । स चानुमानमेव ( शारी (४१) मम्भवस्यानु- हि द्रोणाविनाभूनं प्रनीतम् खाया ट्रोणादिसाव माने ऽन्तभावः॥ मवगमयति । यच्चानिर्दिष्टप्रवक्तृकं प्रवादपारम्पर्यमानम्- ' इति होचुदाः,' -स्य- तिद्यम् , यथा वटे यक्षः प्रतिवमति' इति, (५०) ऐनियस्य न सत् प्रमाणान्तरम् , अनिर्दिष्टप्रवक्तृकावन सांश- प्रमाणन्वामावः ॥ निफ्यात् । आतवस्तृकम्यनिश्चये रवागम एव । इयुर- पनम् " विविधम्प्रमागम्" इति ॥ ५॥ एवं नावमनायनशलक्षमप्रमेयमिद्धग्य प्रमाणानि रक्षितानि। तन म्यनं पृथिव्यादि रस्पतः पाल्पादको हालिको ऽपि प्रय (५१) मागानां क्षतः प्रतिपद्यने, पूर्ववता चानुमानन धूमादिदर्शनात शधिनियः॥ यहादीनि चेनि, तहगुलादनाय मन्दप्रयोजनं वागम् इति दुरधिगममनेन व्युत्पाद्यम्। तत्र याप्रमाणे या मनाम नदुमलक्षगेम्या प्रमागन्यो निकृष्य दर्शयनि-- १. भूलिधमरवरग. हलाही, मम्यनन इति यावत् ।

·कौ.७] . अतीन्द्रियाणामनुमान् प्रतीतिः । 'सामान्यतस्तु दृष्टात् अतीन्द्रियाणाम्पतीतिरनुमानात्। तस्मादपि चासिद्धं परोक्षमाप्तागमात् सिद्धम् ॥ ६॥ 9-12 -" सामान्यत" इति । 'तु' शब्दः प्रत्यक्षपूर्ववद्या विशिष्टि । सामा- (५२) अतीन्दियाणा न्यतो दृष्टादनुमानादतीन्द्रियाणां प्रधानपुरुषादीनां सामान्यनो दृष्टादनुमानात् प्रीतिः-चितिच्छायापत्तिर्बुद्धेरध्यवसाय इत्यर्थः । प्रतीतिः।। - उपलक्षणं चैतत्, शेपवदित्यपि द्रष्टव्यम् ।। तल्कि सवप्वतीन्द्रियेषु सामान्यतोदृष्टमेव प्रवर्तते ? । तथा च यत्र तन्नास्ति, महदावारम्भकमे स्वर्गापूर्वदेवतादी च, 'तय तेया- (५३) सामान्यतो दृष्टा- मभावः प्राप्त इत्यत आह- सम्मादपि" दनुमानादसिद्धानामामा- गमान् सिद्धिः॥ तस्मादित्येतावर सिद्धे 'च' कारण शेपवदित्यपि समुश्चितम् ॥ ६॥ “ इति । नि स्यादैतन्, यथा गगनकुसुमकूमरीमशशविषाणादिपु प्रत्यक्षमप्रवर्तमानम् (५४) प्रत्यक्षाभावात् । तदभावमवर्गमयति, एवं प्रधानादिष्वपि । तत्कथं प्रधानादीनाममावशवा॥ तेषां सामान्यतो दृष्टादिभ्यः सिद्धिरित्यत आह- 31-12- अतिदूरात् सामीप्यात् इन्द्रियघातान्मनोऽनवस्थानात् । सौम्यायवधानात् अमिभवात् समानाभिहाराच ॥७॥ १: यथा कौमुद्यो तर्थवयं कारिका व्याख्याता गौडपादनाथ जयमालायाम् ।। इदमपरमपि व्याख्यानमुपलभ्यते चन्द्रिकायाम्-'सामान्यतः' साधारणस्य वस्तु- जातस्य प्रतीतिः 'दृष्टात्' प्रत्यक्षात् भवति 'अतीन्द्रियाणा' नु प्रतीतिः 'अनुमानात्' भवति-'तरमात्' अनुमानान् अपि केचित् पदाची प्रत्येनुं न शक्या-तां प्रती- निस्तु 'आतागमातू' मिष्यति-इनि ।। त. को.२.

·[स. त. 1 प्रधानाद्यप्रत्यक्षे हेतवः । अतिदूरात्" इति। अनुपलब्धिरिति वक्ष्यमागं सिंहावलोकनन्याये नानुपञ्जनीयम् । यथा उत्पतन् वियति पतन्त्री अतिदूा. (५५) तनिरामः, तया, मन्नपि, प्रत्यक्षेण नोपलभ्यते । सामोप्यादित्यत्रा अतिदूरातिमामीप्यन्दि. प्यतिरनुवर्तनीयः,यथालोचनस्थमञ्जनमतिमामीप्यात्र यधातमनाऽनवस्थानसौं- दृश्यते । इन्द्रियघातो ऽन्धत्ववधिरस्वादिः। “ मनोऽन म्यव्यधानाभिभव समा- वस्थानान्," यथा कामाद्युपहतमनाः स्फीतालोकमध्य नामिहारेभ्यः प्रत्यक्षा- वर्तिनमिन्द्रियमनिकृष्टमय न पश्यति । "माझ्यान," भावः॥ यथेन्द्रियमग्निकृष्टम् परमाण्वादि प्रणिहितमना अपि म पश्यति ।" व्यवधानात्, यथा कुड्यादिव्यवहित राजदारादि न पश्यति। “अभिभवात्," यथा ऽहनि मौरीभि भिरभिभूत प्रह नक्षत्रमण्डलं न पश्यति। " समानाभिहारान् ," यथा तोयदविमुक्तानुदबिन्दून जलाशये न पश्यति॥ 'च' कारो ऽनुक्तसमुच्चयार्थः। तेनाभवो ऽपि मंगृहीतः । तद्यथा (५६)अनुद्भवादपि क्षीरायवस्थायां दण्याद्यनुभवान्न पश्यति ।। प्रत्यक्षनिवृत्तिः॥ एतदुनं भवति । न प्रत्यक्षनिवृत्तिमात्राद्वस्वभावो भवति, अतिप्रमहात् । (५७) प्रत्यक्षनिवृत्ति तथा हि गृहाद्विनिर्गती गृहजनमपश्यंस्तदभावं रेव नामावस्य कारणम्। विनिश्चिनुयात्, न त्वेवम् । अपि तु योग्यप्रत्यक्ष- अपि तु योग्य प्रत्यक्ष- निवृत्तेरयमभावं विनिश्चिनोति । न च प्रधानपुरमा निवृत्तिः॥ दीनामस्ति प्रत्यक्षयोग्यता, इनि म तनिवृत्तिमात्रा त्तदभावनिश्चयो युनः प्रामाणिकानाम् इति ॥ ७ ॥ - - कतम पुनरेतेपु कारणं प्रधानादीनामनुलपधावित्यत आह- सौम्यात्तदनुपलब्धिर्नाभावात् , कार्यतस्तदुपलब्धेः । महदादि तच्च कार्य प्रकृतिसरूपं विरूपं च ॥ ८॥ १. यया मिहः पुरती गला पश्चात् पश्यति नधा ऽग्रिमपदस्य यन्त्र पारगतशब्दः मम्बन्धस्तत्रास्य न्यायस्स भत्तिरित्यादिक्मस्मदीयन्यायलतिकाया द्रव्यम् ॥

·को.८] प्रधानसाधनकार्यम् । १९ "माम्यात् " इति । अथाभावादेव सप्तमस्मघदेतेपामनुपलब्धिः कम्मान भरतीत्यत आह- नाभायात्" इति । कुतः ? (५८) प्रधानानुप. "कार्यतस्तदुपलब्धेः" इति । 'तत्' इति प्रधानं परा. लन्धी मीभ्यम् कार- मृशति । पुरपोपलब्धौ तु प्रमाणं वक्ष्यनि, महा- णम् ॥ तपरार्थत्वात् " (कारिका १७) इति । दृढतरप्रमाणा- बधारिते हि प्रत्यक्षमप्रवनमानमयोग्यत्वान्न प्रवर्तने इनि कर यते। मप्तमस्तु रमोन प्रमाणेनावधारित इति न तत्र प्रत्यक्षस्या- योग्यता नाक्या ऽध्यवमिनुमिन्यभिप्रायः॥ किं पुनम्न कार्य यतः प्रधानामुमानमित्यत आह-"महदादि तच कार्यम्" इति । एतच्च यथा गमकम् तथोपरिष्टादुपपादयिष्यते। (५९) मानास्ति तम्य च कार्यस्य विवेकज्ञानोपयोगिनी सारूप्यरूपये खगाधनकारणभूतम आह-" प्रकृतिसरूपं विरूपं च " इति । गते हृदादिकार्यम॥ नपरिष्टाहिभजनीय इति ॥ ८ ॥ . -- कार्यान् कारणमा गम्यते । मन्ति धात्र पादिन विप्रतिपत्तयः । तथा केचिदाहुः, ' अमनः मन् जायते ' इति, 'एकस्य (६०) कार्यकारण सतो विवर्तः कार्यजातं न वस्तु मत् ' इन्यपरे, अन्ये म्बन्धे वादिविप्रतिपत्तयःn तु 'मतः असत् जायते' इति, 'सतः मत् जायने' इति वृद्धाः॥ ना पूर्वम्मिन् कारनये प्रधान न मिध्यति । मुखदुःग्यमोहभेदबरम्यरूप- परिणामशब्दाचाम हि जगत कारणस्य प्रधानस्य (६१) गार्यपक्ष प्रधानत्वं सावरजस्तमस्स्वभावत्वमवगमयति । यदि एवं प्रधानास्तित्वमायका पुनरमतः मनायेत अमसिम्पान्यं कारणं मुगादिरूप. सन्दाद्यात्मकं कायं म्यान, सदमतीस्तादाम्यानुपपत्ते:! अधरस्य मतो वियतः शान्दादिप्रायः, तथा ऽपि सतः मजायत इनि न भ्यात् । न चाम्यालयस्य प्रचारमा'वम्, अपि स्वमवस्य प्रपयामकनया प्रतीतिधम पर। येषामपि कगभक्षामचरणादीनां मन ण्य कारणादसती जन्म लेगामपि मदसतारेकायानुपपत्तेनं कायांग्म कारणमिति म तन्मने प्रधानमिद्धिः ५ L ·२० । सत्कार्यपाविरुद्धपक्षाणां निरासः [स. त. (१२) सत्कार्यप्रति- अंतः प्रधानसिद्धयर्थ प्रथमं तावरसत्कार्य प्रति- पादनम् ॥ जानीते- "' असदकरणादुपादानग्रहणात् सर्वसंभवाभावात्। शतस्य शक्यकरणात्, कारणभावाच सत् कार्यम् ।। ९॥ असदकरणात्" इति। सत् कार्यम् "-कारणब्यापारात् प्रागपति शेषः । तथा च न सिद्धसाधनं नैयायिकतनयरूहा- (६३) बौद्धसिद्धान्त वनीयम् । यद्यपि बीजमृत्पिण्डादिप्रध्वंसानन्तरमकुर- निरासः ।। घटायुत्पत्तिरुपलभ्यते, नथा ऽपि न प्रध्वंसस्य कारण- त्वम् , अपि तु भावस्यैव वीजाद्यवयवस्य । अभाधातु मावोत्पत्ती, तस्य सर्वत्र सुलभत्वात् , सर्वदा पर्वकार्योत्पादनसह इत्यादि न्यायवार्तिकनात्पर्यटीकायामस्माभिः प्रतिपादितम् ।। (६४) वेदान्तमत प्रपञ्चप्रत्ययश्चासति बाधके न शक्यो मिध्येति वदितुम् निरासः ।। कणभक्षाक्षचरणमतमवशिष्यते । तदं प्रतिज्ञातम्, इति । अत्र हेतुमाह "असदकरणात्" इति । असार (६५) न्यायमतनिरामः। चैत् कारणव्यापारात् पूर्व कार्यम् , नास्य सत्वं असतः करणायाग्यत्वात् केनापि शक्यम् , नहिनीलं शिल्पिमहसेणापि पीतं कई सत् कार्यमिति प्रथमो शक्यते । सदसर घटस्य धौ' इति चेन्, तथा हेतुः (1)॥ . ऽप्यसति धर्मिणि न तस्य धर्म इति सवं तदवस्थमेव । तथा च नासत्त्वम् , असम्बद्धनातदात्मना चासत्वेन कथमसन् घटः ? तस्मात् कारणव्यापारादूर्ध्वमिव ततः प्रागपिसदेव कामिति) कारणाचास्य सतोऽभिव्यक्तिरेवावशिष्यते । सतश्चाभिव्यक्तिरुपपना, यथा पीटनेन तिलेपु तैलस्यावघातेन धान्येपु तण्डुलानां दोहनेन सौरभेयोपु पयमः । १. धर्मिणि ( घटे) नासत्त्वम् (घटस्य धर्मः)॥ "असत्त्वं घटे संवद्ध तदात्मक भवति नवा? आये असदात्मकस्य घटस्य असत्त्वं धर्मो न स्यात् । सम्बन्धस्य तदात्मकस्य घटसापेक्षत्वात् सत्त्व स्यात् घटस्थेति सत्त्वं तदवस्थमेव । द्वितीय प्रत्याह-" असम्बद्धेन" इति, तस्यासवे ऽभ्युपगम्यमाने ऽतिप्रमश स्यादित्युभयथा ऽपि सत्वं घटस्येति " भारतीयत्यादयः ।। इति ।। " “ सत् कार्यम् ।

·कौ. ९] कार्यसत्त्वसाधनानि । २१ - - अमनः करणे तु न निदान किचिदस्ति। न खवभिव्यज्यमानं चौपद्यमानं या पचिदमदृष्टम् ॥ इतश्च कारणथ्यापरात् प्राक् सदेव . कार्यम्-" उपादानग्रहणात " ( ६६ ) कार्यकारण- उपादानानि कारणानि, तेषां ग्रहणं, कार्येण सम्बन्धः । उपादानः कार्यस्य सम्बन्धादिति यावत् । एनदुतं सम्पन्धाच सत्कार्यमिति द्विनीयो हनुः(२)॥ भवति-कायेंग सम्बद्धं कारणम् कार्यस्य जनकम्, सम्बन्ध कार्यस्यासतो न सम्भवति, तस्मादिति ।। स्यादेवन्-असम्बद्वमेव कार्य कारणः कम्मान जन्यते ? तथा घामदेवो. (७) कार्यकारण परस्यत इत्यत आह-"सर्वसम्भवाभावात्" इति । योनियतसम्बन्धाभावे असम्बद्धस्य जन्यत्वे, असम्बद्धत्याविशेषण सर्व गर्वकार्यकारणभाव- कार्यज्ञातं सर्वम्मादयेत् । न तदस्ति, तम्मामा- चियापत्तिः॥ सम्बदमसम्पढेन अन्यने अपि तु मम्वद्धं सम्बद्धन जन्यत इति । ययाहुः सांल्यवृद्धा:- "अमावे नाम्नि सम्बन्धः कारणः सरवमरिभिः । असम्बदस्य चौरपतिमिग्छतो न व्यवस्थितिः" इति ॥ स्वादेनन्-भसम्बद्धमपि सन् नदेव करोति यत्र यत् कारणं दानम् । शनिश्च कार्यदर्शनावगम्यते । तेन माग्यवस्धेस्यत आद (८) कारणशः "शमस्य शश्यकरणात्" इति । मा शामिः शन. कार्यपरवाच मार्यम् कारगाश्रया सर्वन या साद, शक्ये एव घा! सर्वत्र शेतदवम्वाम्यवम्यासस्य छन् ,कयममनि शाक्ये तन्त्र, इति याप्यम् । शमिभेद एय एताशा पन: किधिदय कार्य जनयेत् न मर्वमिति छन्, हन्न भोः शामिविशेष कार्यसम्बदी या इमम्बनी पा? मम्बरवे नामता सम्बन्धः इति सत् कार्यम् । अमन्त्रटाचे मंयाप्यवरया, इनि मुष्टक" मातम्य नश्यकरणान्" इति ।। इसव मत् कार्यमित्याह-"कारणभाराय । कार्यम्य कारणारम. (१९) कारणात्मकत्वान् ग्यात् । नहि कारगादिशं कार्यम्, कारग धमत् , कार्यम्य गत् पार्यम् ().॥ इति तदभिग्नं शर्यममत भवेत् ॥

·[सांत. . कार्यकारणाभेदसाधनम् । कार्यस्य कारणाभेदसाधनानि च प्रमाणानि-(8)न पटस्नन्नुम्यो भिद्यने, तन्नुधर्मत्वात् । इह यत् यतो भिद्यते तत् तस्य धर्मो (७०) कार्यकारणा न भवति, यथा गौरश्वस्य । धर्मश्च पटस्ततूनां, तस्मा भेदमाधनानि ।। नार्थान्तरम् । (२) उपादानोपादेयभावाच नार्था- न्तरग्वं तन्नुपटयोः । ययोरर्थान्तरस्वम् न तयोरपा. दानोपादेयभावः, यथा घटपटयोः । उपादानोपादयभावश्च तन्तुपटयोः । तस्मानार्थान्तरत्वम् । (३) इनश्च नार्थान्तरत्वं तन्नुपटयोः, संयोगाप्राप्स्य- भावात् । अर्थान्तरत्वं हि संयोगो दृष्टो यथा कुण्डवदरयोः, अप्राप्तिर्वा यथा हिमवद्विन्ध्ययोः । न चैह संयोगाप्राप्ती, तस्मानार्थान्तरत्वमिति । (५) इतश्च पटम्नन्नुभ्यो न भिद्यते, गुरत्यान्तरकाांग्रहणात् । इह यत् यरमादिरम्, तत् तस्मात् तस्य गुरुत्वान्तरं कार्य गृह्यते, यथैकपलिकस्य स्वस्तिकस्य गुरुत्वकार्यो ऽवननिविशेषम्नस्मादद्विपलिकस्य स्वस्तिकस्य गुरस्वकार्यो ऽवनति भेदो ऽधिकः । न च तथा तन्तुगुरत्वकार्यात् पटगुरत्वकार्यान्तर्र. दृश्यते । तस्मादभिन्नस्तन्नुभ्यः पट इति । ताम्येनान्यभेदसाधनान्यबीतानि ॥ एवमभेदे सिद्ध, तन्तय एव तेन तेन संस्थानभेदेन परिणताः पटी, न तन्तुभ्यो ऽर्थान्तरं पटः । म्यान्मनि क्रियाविरोधमंब- ७१) कार्यकारण- न्धबुद्धिव्यपदेशार्थक्रियाभेदाश्च नैकान्तिकं भेदं साध. यौरभेदात् कारणपरि- यिनुमर्हन्ति, एकस्मिनपि तत्तद्विशेषाविर्भावतिरोभावा- णामभेद एवं कार्यम। भ्यामेतेपामविरोधात्, यथा हिमस्याहानि कूर्म- तन्मते विरोधादिपरि- शरीरे निधिशमानानि तिरोभवन्ति, निःसरन्ति चात्रि- हारः ॥ र्भवन्ति । न तु कूर्मतस्तदङ्गान्युत्पद्यन्ते प्रध्वंसन्ते वा। एवमेकस्या मृदः सुवर्णम्य वा घटमुकुटादयो विशेषाः निःसरन्त आविर्भवन्त उत्पद्यन्न इत्युच्यन्ते, निविशमानास्तिरोभवन्ति बिन- श्यन्तीत्युच्यन्ते । न पुनरसतामुत्पादः सतां वा निरोघः। यथाह भगवान कृष्णद्वैपायन:- १. व्यतिरेवानुमानानि । २. स्वात्मनि उत्तिविनाशलक्षणविकिया, इह तन्तुषु पट इति । अत्र तन्नुपरयोः सम्बन्धस्य ज्ञान भासने ताशी चौक्तिर्भवति । व्यपदेश', प्रावरणापकियाभेदश । - ५ ·की..] कारणव्यापारावश्यकता। । "नासतो विद्यते भावो नाभावो विद्यते सतः" इति । (भगवडीना, २।१६) यथा कुर्मः स्वाययवेभ्यः सोत्रविकामिभ्यो न भिन्नः, एवं घटमुकुटादयो ऽपि मृत्मवर्गादिभ्यो म भिन्नाः । एवञ्छेह तन्नुपु पट इति व्यपदेशो, ययेह बने तिलका' इत्युपपन्नः। न चार्थक्रियाभदोऽपि भेदमापादयति, एकस्यापिनानार्थ- क्रियादर्शनात् । यर्थक एवं वद्विाहकः पावकः प्रकाशवेति । नाप्यर्थकि- याव्यवस्था वन्नुभेटे हेतुः, तेपामयं समस्तव्यम्नानामक्रियाय्यवस्थादर्शनात् । यथा प्रन्येक विष्टयो यन्मदर्शनलक्षणामर्थक्रियां कुर्वन्ति, न तु शिविकावहनम् । मिलिताम्नु शिबिकामुहहन्ति, एवं तन्तवः प्रत्येक प्रावरणमकुर्वाणा भपि मिलिना आविर्भूतपटभावाः प्रावरिष्यन्ति ।। स्याटेनन्-आविर्भावः पटस्य कारणव्यापारात् प्राक् सन् अमन् वा ? असंवेन् प्राप्त तामद्रुत्पादनम् । अथ सन् , कुन तहि कारणच्यापारेण । नहि (७२) कार्यम्य कारणपरि. सति कार्य कारणब्यापारनयोजनं पश्यामः । आदि- पामविशेषत्वे कारण- ध्यापारस्याप्रयोजकल- विधायिभावान्तरकसने ऽनवस्थाप्रसरातस्मादावि- मनवस्थापत्तिय॥ भूतपटभावाम्नन्तवः प्रियन्त इति रिनं वयः ॥ मेवम् । अथापदुस्पद्यत इति मते केयममदुत्पत्तिः। मनी, असती (७३) तपरिहारः।ट- या! मी चेत्, कृतं नहिं कारणः । अमती छन्, दोषस्योभयमते नुल्यत्वम् ।। तस्मा अप्युन्पत्यन्तरमित्यनवस्था ॥ अय-उत्पनि: पटासार्यान्तरम् , अपि तु पट एवामी', तथा ऽपि यावदुनं भवनि 'पट' इनि 'पट' इनि ताबदुकं भवति (४)पटनदुत्पन्योरक्य- 'उत्पद्यते' इति । ततश्च 'पट' इन्युन, 'उत्पद्यते' शहा-नपरिहारय । इति न वाच्यम, पीनस्यात् । 'विनश्यति' इत्यपि न याय्यम, उत्पनिविनाशयोयुगपदेकत्र विरोधात् ॥ १.निलकममयवनविषये यथा दह वने तिलका" इति सङ्गन्छने तया तन्तुमयपटेऽगनि। २. एवं च पादुद्भावितो दोषः रामान एव पक्षद्वय । सनश्च नोनापरम्प्रत्युद्भावनांय इति । यथानमुत्रधाराः-स्वपक्षदोषाचति-। ३. उफानवस्थालागदोपरिनिहोर्षया पटोत्पत्त्यारस्य शहने 'पट एवामी ततध मानवस्यति शेषः॥ तद पर्यायशदाताविन्यभिप्रेत्य परिहाति च ।

·[ सां. त. कारिकोपसंहारः1 भस्मा दियं पटोत्पत्तिः स्यकारणसमवायोवा, स्वसत्तासमवायो या, उभयथा ऽपि नोत्पद्यते, अध चं तदानि कारणानि व्यापार्यन्ते। (७५) पटोत्पत्ता सत्या- एवं सत एव पटादेराविभावाय कारणापेक्षेल्युपएबम् ॥ मपि कारणव्यापारा न च पररूपेण कारणानां सम्बन्धः, तपस्याकिया. स्वात्, क्रियासम्बन्धित्वाच्च कारणानाम्, अन्यथा कारणात्वाभावात् ॥ (७६) कारिकोप- संहारः॥ तस्मात् सत् कार्यमिनि पुष्कलम् ॥९॥ पेशा॥ १. पटोत्पत्ती सत्यामपि कारणव्यापारस्य प्रयोजनमित्यभिप्रेत्याह- तस्मान् ' इति । न्यायमते ऽपि पटोसत्तिः स्वकारणभूततन्तुभिरयुतसिद्धा, स्वसप्तामात्रेणा- युतसिद्धा वा भवितुमर्हति । उभयथाऽपि तु कारणव्यापारमन्तरेण न एटोत्पतिरूप पद्यते । न चाभिव्यक्तपि जन्यत्वे सत्कार्यबाधो ऽनवस्था चेत्यादि वाच्यम् । व्यव' हारोपयोगितत्तत्कार्याभिव्यक्तेस्तत्तत्कार्यनिष्टमत्त्वगुणरूपतया नित्यत्वे ऽपि तममा प्रतिबद्धत्यान्न व्यवहारोपयोगित्वम् । अभिव्यशकसामग्रया तु तमसः प्रतिवन्धः । उरोजकस्याप्युत्तेजनमानामीकाराम सत्कार्याधः। कार्यकारणयोमेदेऽपि व्यवहारक्षमना कार्यात्मनाभिव्यचस्यैव नान्यथा इत्यादि चन्द्रिकायां सटम् ॥ " उपसंहरति 'तस्मादिति ' सत्पन्युत्पत्तेरनीकारे ऽनवस्थाममलेनगनुत्पनाया अप्युत्पत्तः कारण- भ्यापारापेक्षित्ववदस्मन्मतेऽपि सत एव घटस्याविर्भावाय कारणव्यापारोपक्षा । घटोत्पत्तिमझीकुर्वाणेन घटे कारणव्यापारापेशिवस्य प्रयोज्यत्वरूपस्यबादरणीयतया ऽऽविर्भाव एव तद्गीकारमात्रेण निर्वाहे कृतमुत्पत्यङ्गीकारण, युक्तं चतत, अन्यथो- सत्तिवादे च कार्यस्यैव कारणमापेक्षतया तस्य च क्रियात्वाभावे कियासम्बन्धि- खप्रयुक्तीकारकत्यकारणत्वव्यवहारानुपपत्तेः सत्कार्यवद एवं साधीयानित्याशयः इति केचित् । २. न्यायमते कारणस्य सत्तायाः सकलस्य समवायस्य नित्यवादि- माशयः । 'नोत्तयते', अपि तु आविर्भवत्येवेति शेषः । ३. ममन्मतेऽपीति शेषः॥ ४. मनु 'अस्मत्सझे-पटरूपाणि कारणानि कुर्वन्ति इति सदुचिस्त्वत्पशवाधिका' निचेन्, त्राह "नच" इति। तदपं चानित्यमेवेति भवति तस्योत्पत्तिरिति दयम् । " ·की. २०] व्यक्ताव्यचसारूप्यम् । - तदेवं प्रधानसाधनानुगुणं सत् कार्यमुपपाद्य यादृशं तत् प्रधान साधनीयं (७७) व्यकाव्यक्तसारू- तादृशमादर्शयितुं विवेकज्ञानोपयोगिनी व्यनाध्यक्तसा- रूप्यवरूप्ये तावदाह- ध्यवरूप्ये ॥ 31 हेतुमदनित्यमन्यापि सक्रियमनेकमाश्रितं लिड्सम् । सावययं परतन्त्रं व्यवं, विपरीतमन्यतम् ॥ १०॥ (७८)व्यक्ताना साह "हेतुमत् " इति । व्यनं हेतुमन् , हेनुः कारणम् , प्यम् । तत्र हेनुम- स्वम् ॥ (१) तद्वत् , यस्य च यो हेतुः तमुपरिष्टावक्ष्यति ॥ (७९) अनित्य- "अनित्यम् ," विनाशि, तिरोभावाति यावत् ।। त्यम् ॥ (२) " अध्यापि", सर्व परिणामिन न व्याप्नोति । कारपणेन हि कार्यमाविष्टम् , (८०) अय्यापि: न कार्येण कारणम् । न च बुद्धयादयः प्रधानं वैवि. खम् ॥ (३) पन्तीत्यव्यापका: . "मक्रियम्", परिस्पन्दवन्' । यथा हि बुद्धधादयः उपात्तमुपात देहं (८१) सक्रियत्वम्॥ (४) त्यजन्ति देहान्तरं चौपाददत, इति तेषां परिस्पन्दः । शरीरथिच्यादीनां च परिस्पन्दः प्रसिद्ध एव । 'भनेकम् ", प्रतिपुरुष बुद्धयादीनां भेदात् पृथिव्याद्यपि शरीरघटा. (८२)अनेकत्वम् ॥(५) दिभेदनानेकमेव ॥ "आश्रितम्", स्वकारणमाधितम् । बुद्धयादिकार्याणामभेदेऽपि कथा विनेदविवक्षया ऽऽश्रयायिभावः, यह वने तिलका (८३) आश्रित त्यम् ॥ (१) इत्युनम् ॥ “लिङ्गम्" प्रधानस्य । यथा चैते युद्धयादयः प्रधानस्य लिगम् तथो- (४) लिङ्गलम् ॥ () परिष्टावक्ष्यति । प्रधान तु न प्रधानस्य लिङ्गम् पुरपस्य लिगम्भवदपीति भावः॥ १. 'गक्रियम् ' अपवसायादिस्पनियतक्रियागरिसमिति भाष्ये । ३. "लिम्यान' अनुमानेन भोकारं ज्ञापयतीति लिङ्गम् । 4. . २. अथवा मंगभेदेन भिषम् ।

·[सा.त. पूरी उपेक्ष्यते, अन्यथा क्षीणा सती नालमहहार व्यकाव्यक्तसारूप्यम्। "मारयम्" अवयवावयविसंयोगसंयोगि । अथवा अवयवनम् अवयवा, अवयवानामवयविनां मिथः संश्लेपो मिश्रणम् मयोग (८५) सावयव- इति यावत् । अप्राप्तिपत्रिका प्राप्तिः संयोगः । तेन स्वम् ।। (८) सह वर्तत इति सावयवम् । तथाहि पृथिव्यादय. परस्परं संयुज्यन्ते, एवमन्ये ऽपि । न तु प्रधानस्य बुद्धयादिभिः संयोगः, तादाम्यात् । नापि सावरजममसां परस्परं संयोगः- अप्राप्तेरभावात् ॥ “परतन्त्रम्" बुद्धयादि । बुद्धया स्वकार्ये हवारे जनयितव्ये प्रकृया (८६) परतन्त्र खम् ॥ (९) जनयितुमिति स्थितिः। एवमहङ्कारादिभिरपि स्वकार्य जनने । इति सर्वः स्वकार्येषु प्रकृत्या पूरमपेक्षते । तेन परां प्रकृतिमपेक्षमाण कारणमपि स्वकार्यजनने परत "विपरीनमध्यनम्"--व्यक्तात् । अहेनुमनिस्य व्यापि निस्क्रियम्,[ यद्यप्य ध्यत्तस्यास्ति परिणामर क्षणा किया तथा ऽपि परि (८७) अव्यक्तस्य स्पन्दी नास्ति ॥] एकमनाधितमरिङ्गमनवयवद्र परीत्यम् ॥ स्वतन्त्रमन्यक्तम् ॥१०॥ (८८) व्यताय्यक्तयो- स्माधाणि पुरुषाथ तदनेन प्रबन्धेन ग्यकाल्यनयोवैधम्यंमुतम् तयोधर्म्यम् ॥ सम्प्रति तयोः साधर्म्यम् , पुरपाच यधर्माम् , आह. त्रिगुणमवियकि विषयः सामान्यमचेतनप्रसवधर्मि । व्यतं, तथा प्रधानम्, तद्विपरीतस्तथा च पुमान् ।। ११॥ (८१) त्रिगुणत्वम् "ग्रिगुणम्" इति । यो गुणाः मुपदुःमोहा मथमम् माधय॑म् ।। अश्येति ग्रिगुणम् । तद्नैन मुसादीनामात्मगुणस्यम् पराभिमतमराकृतम्। १. अवय + अनन्। २.नेपायिवाभिमतम् ।

·डी. ११] व्यक्ताव्यत्तसारूप्यम्। ". . "अविवेकि"। यथा प्रधानं न स्वतो विविच्यते, एवम्महदादयो ऽपि म प्रधानान् विविच्यन्ते, तदात्मकत्वात् । अथ वा १९.) अविवकित्वम् सम्भूयकारिता ऽवाविवेकिता ! न हि किञ्चिदेक द्वतीयम् ॥ (२) पर्याप्तम् स्वकार्ये, अपि तु सम्भूय । तत्र नकस्मात् यस्य कस्यचित् केनचिरसम्भव इति ।। ये' स्वाहुः-'विज्ञानमेव हविषादमोहशब्दाद्यात्मकम्, न पुनरितो ऽन्यस्तवर्मा' इति-तान् प्रत्याह-" विषय" इति । (९१) विषयत्वम् सा 'विषयो' ग्राह्यः, विज्ञानाद्वहिरिति यावत् । अत *मान्यत्वं च तृतीय- एव “ सामान्यम्" माधारणम् , अनेकैः पुरुषहीत- 'चतुर्थे (३) (४) मित्यर्थः । विज्ञानाकारत्वे तु, असाधारण्याद्विज्ञानानां वृत्तिस्पाणां, ते ऽप्यसाधारणाः स्युः। विज्ञानं परेण न 'गृह्यते परबुद्धेरप्रत्यक्षवादित्यभिप्रायः । तथा च नतंको-भ्रूलतामने एकस्मिन् 'बहुना प्रतिसन्धानं युनम् । अन्यथा' तन्न स्यात् इति भावः ॥ । (९२) अचेतनत्वम् "अचेतनम्"सर्व एव प्रधानबुद्धयादयो ऽचैननाः, • पश्यमम् ॥ (५) न तु वैनाशिकवत् चैतन्यम्बुद्धरित्यर्थः ॥ "प्रसवधर्मि" । प्रसवरूपो धर्मा यः सो ऽस्यास्तीति प्रसवमि । [प्रसवधर्मनि वक्तव्ये मन्वयः प्रसवधर्मस्य नित्य- ६९३) प्रसवधर्मित्वम् योगमाण्यातुम् ] । स्वरूपविरूपपरिणामाम्यां न कदा- पष्टम् ॥ (६) चिदपि वियुज्यत इत्यर्थः । (१४) उक्तव्यधर्मा व्यक्तवृत्तमव्यक्ते ऽतिदिशति, " तथा प्रधानम्" णामव्यक्त ऽतिदेशः ।। इति । यथा श्यक्तं तथा ऽव्यक्तमित्यर्थः । (९५) व्यक्ताव्यकयोः ताभ्यां वैधयं पुस्पस्या ऽऽह-"तद्विपरीतः पुरुषान् वैधर्म्यम् ॥ पुमान्" इति ॥ *१. विज्ञानवादिनो बाँद्धाः । २. तेषां विज्ञानाकारत्वे । साधम्र्य व्यकाव्यच्योरिति यावन् । ३. त्रिगुणवादि- ·द . आह- । भपितु मावा, मारमशब्दस्य भाववचनरवात् । प्रीतिः भारमा २८ गुणस्वरूपनिरूपणम् । [सं. म्यादेतत्-अहेतुमायनित्यत्वादि प्रधानसाधर्म्यमस्ति पुरुषम्य, एवमने कत्वं व्यक्तसाधम्र्यम्, तत्कथमुश्यते 'तद्विपरीत (१६) साधम्यं च ॥ पुमान्' इति । अत आह-" तथा " इति। चकारो ऽप्यर्थः । यद्यप्यहेतुमत्यादिकं साधय॑म् तनाप्यनैगुण्यादि वैपरीत्यमत्येवेत्यर्थः ॥११॥ निगुणमित्युकम्, तन के ने त्रयो गुणाः, कि च तदुपलक्षणमिन्यात (९०) गुणनिरूपणम् ॥ प्रीत्यप्रीतिविषादात्मकाः प्रकाशप्रवृत्तिनियमार्थाः । अन्योन्याभिमयाश्रयजननमिथुनवृत्तयश्च गुणाः ॥ १२॥ गुणाः " [ पराः ] “ सावं लघु प्रकाशकम् " [कारिका १३) (१८) गुणानां स्वरू इत्यत्र निर्देश्यन्ते । तदनागतावेक्षणेन तन्त्रयुक्त्या पाणि, मुखदुःरायोः पर- प्रीत्यादीनां यथासंख्यं बेदितव्यम् ॥ पराभावस्पताब्युदासथा पन्दुमं भवति-प्रीतिः मुखम् प्रोन्यात्मक सत्वगुणः; अमीनिदुःखम्, स्यात्मको रजोगुणः, विरादो मोहः, विपादात्मक (१५) सलक्षणस स्तमोगुणः इत्यर्थः । ये तु मन्यन्ते " न प्रीनिःसाभा वादतिरिच्यते, एवं दुःखमपिन प्रोत्यमादादन्यदिति" तान् प्रति "आरम "-महणम् । तरेतराभावा भावगे येषां ते प्रीयामानः । एपमन्यदपि प्याल्येयम् । भावरूपता राम । भवमिदा । परस्पराभापारमारये तु परम्पराध्यापत्तरेकम्पाप्यसिद्धरमयां- मिरिति भावः ॥ 1. च-अपि । २. आवश्रवादीनां मानादान्ताव देवमोइविपलामभयादीन यामाना। " वा अप्री- मन्वयः॥

·कै. १२]
गुणानां क्रियाः।
"
-
"
स्वरूपमेपामुस्वा प्रयोजनमाह प्रकाशप्रवृत्तिनियमार्थाः
इति ।
अग्रापि यथासंख्यमेव । रजः प्रवर्तकरवात् सर्वग्र लघु
१००) गुणानां प्रयो-
सत्वं प्रवर्तयेत्, यदि तमसा गुरुणा न नियम्येत ।
नम्-ययासख्य प्रकाश- तमोनियनन्तु इचिदेव प्रवर्तयतीति भवति तमो
वृत्तिनियमरूपम्।
नियमार्थम् ॥
प्रयोजनमुक्त्वा क्रियामाह-" अन्योन्याभिभवाश्रयजननमिभुनवृत्तयश्च
इति । वृत्तिः क्रिया, सा च प्रत्येक्रमभिसम्बध्यते ।
(१०१) गुणाना कियाः, 'अन्योन्याभिभववृत्तयः । एषामन्यनमेनार्थवशादु-
अन्योन्याभिभव-अन्यो- द्भनेनान्यदभिभूयते । तथा हि सावं रजस्लमसी
न्यापेक्षा अन्योन्यापेक्षा अभिभूय शान्तामात्मनो वृत्ति प्रतिलभते, एवं रजः
जनन-अन्योन्यमिथुन- सावतममी भभिभूय घोराम्, एवं तमः सरवरजसी
वृत्तिरूपाः ॥ अभिभूय मृदामिति । ' अन्योन्याश्रयवृत्तयः
यद्यप्याधाराधेयभावेन नायमों घटते, तथापि
यदपेक्षया यस्य क्रिया स तस्याश्रयः । तथा हि, सस्त्र प्रवृत्तिनियमावादित्य
रजम्नमसोः प्रकाशेनोपकरोति, रन: प्रकाशनियमावाश्रित्य प्रवृस्येतरयोः, तमः
प्राणप्रवृत्ती आश्रिस्य नियमेनेतरयोरिनि ।' भन्योन्यजननवृत्तयः
भन्यतमो ऽन्यतममपेक्ष्य जनयति । जननं च परिणामः, स च गुणानां
मशरूपः । अम एव न हेतुमत्वम्, तावान्तरम्य, हनीरसम्भवात्। नाप्य-
निरयरवम्, तरवान्तरे हयाभावात् ।
भन्योन्यमियनत्तयः
अन्योन्य.
सहचराः, अविनामाववृत्तय इति पावन् । 'घ' ममुगये। भवति चानागमः-
अन्योन्यमिथुनाः सर्वे सर्व गर्वग्रगामिनः ।
रजमो मिथुनं सरवं सस्वस्य मिथुनं रतः ।।
तमसभापि मिथुन ने सत्वरजमी उभे।
उभयोः मत्यरनमौर्मियुनं नम उच्यते ।।
नेपामादिः सम्प्रयोगो वियोगी बोपल म्यते" ।। इति देवी-
भागवत-३८. ॥ १२ ॥

·[ata. " उन्नेरूर्ध्वग्वलनं भवति, तदेव लाघवम् कस्यचित्तिय मावतममी स्वयमक्रियतया स्वकार्यप्रवृत्ति प्रत्यवसीदन्ती रजसोपष्टयों ननु 'पने परस्परविरोधशीला गुणाः मुन्दापमुन्दवत् परस्परं ध्वमन्न गुणत्रयनिरूपणम् । " प्रकाशप्रवृत्तिनियमार्थाः " इत्युक्तम् , तत्र के ते इस्थम्भूताः कुतश्चेन्यज्ञ (१०२)- गुणत्रयनिरूप- आह- णम् ,तेषां पृथक्स्वभावश्चा। सत्त्वं लघु प्रकाशकमिटमुपष्टम्भकं चलं च रजः । गुरु वरणकमेव तमः, प्रदीपचार्थतो वृत्तिः ॥ १३ ॥ " इति । सत्त्वमेव लघु प्रकाशकमिटम्-सांख्याचार्यः । ता कार्योगमने हेतुधमा लाघवम् गौरवप्रतिवन्ति यत (१०३) सत्त्वगुणस्व- भावः-लाघवम् ,प्रका- गगमने हेतुर्भवति, यथा वायोः । एवं करणाना वृद्धि शकत्वम् ॥ पटुत्वहेतुर्लाघवम् , गुरुत्वे हि मन्दानि स्युरिति सत्त्वस्य प्रकाशात्मकत्वमुक्तम् ।। अवमादात् प्रघ्याव्य स्वकार्य उत्साह प्रयत्न कार्यते। (१०४) रजोगुणस्त- तदिदमुक्तम्-" उपष्टम्भकं रजः" भावः उपष्टम्भकत्वम्, दित्यत उक्तम्-" चलम्" इति । तदनेन रतम चलत्वम् ॥ प्रवृत्यर्थत्वं दर्शितम् ॥ रतस्तु चलतया परितस्वैगुण्यं चालयेत्, गुरुणा ऽऽवृण्वता च राममा तर (१०५) तमोगुणस्व- तत्र प्रवृत्तिप्रतियन्धकेन कचिदेव प्रवर्यते इति ता स्ततो च्यावृपया तमो नियामकमुक्तम्- " गुरु भाव -गुरुवम् आवर- वग्णकमेव तमः" इति । एवकारः प्रत्येकै भिनकम कत्वम् ॥ सम्बध्यते, सावमेव, रज एव, तम एवेति ॥ इति । कमा इत्येव युनम्, 'प्रागेव रवतेपामकक्रियाकर्तृता'-इत्या (१.६) परस्परविर- आह--"प्रदीपवयातो वृत्तिः " दानामपि गुणानामर्थ वतन्, यथा यत्तिनले अनलविरोधिनी, यशान् सहात्तित्वम् ॥ सहानलेन रूपप्रमाशलक्षणं कायं कुरतः, तथा च धात पित्तप्माणः परस्परविरोधिनः शरीरधारणलक्षणकार्य- १. अविभामऋमिति यावत् ॥ २. प्रवाशरतमिति यावत् । एवं । पा क्या परस्परसानामेत्रक्रियाकारिताया इति भाव । इति । ने अथ मिलित --- ·कौ. १४] सत्त्वादिप्वविवेकित्वासंभवशङ्का । ३१. - कारिणः; एवं सावरजस्तमांसि मिथोविरुद्वान्यप्यनुवस्य॑न्ति म्बकार्य करि- ज्यन्ति च ।" अर्थत" इति पुरुषार्थत इति यावत् , यथा च वक्ष्यति- "पुरुषार्थ एव हेतुर्न केनचित् कार्यते करणम्" इति ॥ [ कारिका ३.] अंत्र च मुम्बदुःखमोहाः परस्परविरोधिनः स्वस्वानुरूपाणि सुग्वदुःखमोहा- स्मकान्येव निमित्तानि' अल्पयन्ति । तेषां च परस्पर. (१०५) मुरादुःख- मभिभाच्याभिभावकभावानानात्वम् । तद्यथा एकैव मोहाना परस्परविरुद्धत्या- स्त्री रूपयौवनकुलशोलसम्पन्ना स्वामिनं मुग्वाकरोति; नपा निमित्तरूपेण गुण- तत्कस्य हतो:? स्यामिनं प्रति तस्या. सुखरूपसमु- अयस्या ऽऽवश्यकत्वम् ॥ अवान् । सैव स्रो सपत्नीःखाकरोति; तत् कस्य हेतोः? नाः प्रति तस्याः दुःखरूपममुद्भवात् । एवं पुरुपान्तरं तामविन्दमानं मैव मोहयनि; तत् कस्य हेतोः तम्प्रति तस्याः मोहरूपसमुद्भवात् । अनया च स्त्रिया सवें भावा व्याख्याताः। तत्र यत् मुम्बहेतुः तत् मुग्वात्मकम् सत्वम् , यत् दुःखहेतुः तत् दुःखान्मकं रजः, यम्मोहहेनुस्तन्मोहात्मकं नमः । सुखप्रकाशलायचानां त्वकस्मिन् युगपदुद्भूना- वविरोधः, महदर्शनात् । तस्मात् मुखदुःखमोहरिव विरोधिभिः अविरोधि- भिरेकैकगुणवृत्तिभिः मुखप्रकाशलाघवन निमित्तभेदा उन्नीयन्ते । एवं दुःखो- पष्टम्भकन्यप्रवर्तकवेः, एवं मोहगुरुत्वावरणः--इति मिदं चैगुण्यमिनि ।। १३ ॥ . . स्थादेतत्-अनुभूयमानेषु पृथिव्यादिप्वनुभवसिद्धाः भवन्त्वविवेकित्वादयः। (१०८) अननुभवमि- ये पुनः सरवादयो नानुभवपथमधिरोहन्ति तेषां देषु सत्त्वादिप्वविवकि- कुतस्त्यमविवेकिन्यम्, विषयत्वमचेतनत्वम् प्रसवध- त्वादिगुणासम्भवशद का॥ मिचं च? इत्यत आह--- १. सत्वरजस्तमोरूपाणि । २. सन्वरजस्तमांसीव सुखदुःखमोहानाम् , मुखप्रकाशलाघवानामपि भिन्नानि निमित्तानि कस्मान्नोक्तानात्याशङ्कया ऽह- ३. यथा मुखदुःखमाहाः परस्परांवरूद्धाः भिन्नानि निमित्तानि सत्वरजस्तमोरूपाणि कल्पयन्ति-न तथा मुखप्रकाशलाघवादीनामेकैकगुणनिन्वे कश्चिद्विरोधोऽस्ति, येन भिन्नानि निमित्तानि कल्परन् इति भावः । अविरोधिनामपि भिन्ननिमित्तकल्पने उनवम्याऽपि ॥ " मुखेति"। .

·अव्यक्तसाधनानि [स.ट अविवेक्यादेः सिद्धिस्वैगुण्यात्तद्विपर्ययाभावात् । कारणगुणात्मकत्वात्कार्यस्याव्यक्तमपि सिद्धम् ॥ १४ । " अविवेश्यादेः" इति । अविवेकित्वमविवेकि-यथा 'कयोद्विवचन कवचने' [पाणिनिसूत्र. १।४।२२ ] इत्यत्र द्वित्व (१०९ ) तन्निरास:- कवयोरिति अन्यथा येकेन्विति स्यात् । कुतः पुनरवि गुणत्रयावियक्त्विसाव- वेकित्वादेः सिद्धिरित्यत आह-"त्रैगुण्यात्" नान्वयतिरेकी। सुखदुःखमोहात्मक तत्तदविवेकित्वादियोगि यथेदमनु भूयमानं व्यक्तम् '-इति स्फुटत्पादचयो म्यतिरेकमाह-" तद्विपर्ययाभावात् " इति । अविवेक्यादिविपर्यये पुरुष प्रैगुण्याभावात् । वा व्यक्ताव्यक्तं पक्षीकृत्याम्वयाभावेनावीत '. हेतुस्त्रगुण्यादिनि वनव्यः॥ स्यादतत्-अध्यक्तसिद्धौ सत्यां तस्याविवेकित्वादयो धर्माः । अग्यमेव वद्यापि न सिध्यति, ११० ) अव्यक्तसा- दिसिद्धिरत आह-" कारणगुणात्मकत्वात् " इति। धनम् ॥ अयमभिसन्धिः-कार्य हि कारणगुणात्मकं दृष्टम् , तन्वादिगुणात्मकं पटादि । तथा म.. कार्यण मुम्बदुःरमोहरूपेण स्वकारणगतसुरगदुःखमोहारमना भवितव्यम् । तप च साकारणं मुपदुःग्यमोहात्मकं प्रधानमन्यक्तं सिद्धम् भवति ॥ १४ ॥ अथ . . स्यादेनन्-'ध्यक्तात् व्यनमुत्पद्यते' इति कणभक्षाक्षिचरणतनयाः॥पर (१११) व्यक्तादेव मागवो हि व्यकाः, तणुकादिक्रमेण पृथिव्यादि सर्वकार्यगरणमावोपप- रक्षणं कायंध्यममारभ्यते। पृथिव्यादिपु च कारणगुण सेरठ्यक्तकारणक पना- ऋमेग रूपायुम्पत्तिः । वयंशा॥ धोत्पत्तेः कृतमध्यरेणाव्यमेनेत्यत माह १. मन्यादयोऽ विक्रित्वादियोगिनः गुण्यात् मुगारामाहारमत्यादिति स्वरूप यनुमानस्य । १. पृथिव्यादि। ३. 'यत्राविवरित्वामावरतन गुण्यामा स्याम्पम्। .

·अव्यक्तस्य प्रवृत्तिप्रकार । [सा. त. स्यादेतत्-शनित प्रवृत्ति कारणकार्यविभागाविभागौ च महत एव परमा प्यनरव साधयिष्यत ,कृत तत परेणाव्यनेनेत्यत आह- (११४) महदादिपर्य 'परिमाणात्" इति । परिमितत्वात् , अव्यापित्या न्तभ्य कार्यातस्य दिति यावत् । विवादाध्यासिता महदादिभेदा अव्य परिमितत्वाचति नृती नकारणवन्त , परिमितत्वात् , घादिवत् । घादयो यम् (३)॥ हि परिमिता मृदाद्यव्यत्तकारणका दृष्टा ।उनमेतद्यथा कार्यस्याव्यनावस्था कारणमेवेति, यन्महत कारण तत् परमाव्यतम्, तत परतराध्यक्तकल्पनाया प्रमाणाभावात् ॥ इनश्च विवादाध्यामिता भेदा अन्यनकारणवन्त --" ममन्वयात्"। भिनाना समानरूपता समन्वय । मुखदु खमोरस (११४) समन्ययाचेति मन्विता हि वुद्धयादयो ऽध्यवसायादिलक्षणा प्रती चतुर्थम् (४)॥ यन्ते । यानि च यद्रूपसमनुगतानि तानि तत्स्वभावा व्यक्तकारणानि, यथा मृद्धेमपिण्डसमनुगता घर मुक्तादयो मृद्धेमपिण्डाव्यक्तकारणका इति–कारणमस्त्यव्यक्त भेदानामिति सिद्धम् ॥ १५॥ अध्यन साधयि वा अस्य प्रतिप्रकारमाह- 51 कारणमस्त्यव्यक्तम् , प्रवर्तते त्रिगुणत समुदयाच्च । परिणामत सलिलवत् प्रतिप्रतिगुणाश्रयविशपात् ॥ १६॥ "प्रवर्तते त्रिगुणत " इति । प्रतिसर्गावस्थाया साव रस्तमश्च सरा परिणामानि भवन्ति । परिणामम्बमावा हिगुणा नाप (११६ ) प्रहनोन्न रिणमय्य क्षणमप्यवतिष्टन्ते । तस्मात् सव सत्वरूप गुणत प्रति मयमा तया तो रजारूपतया तमम्नमोरूपतया प्रतिसगा घयायामपि प्रवतते । सदिदमुनम् " निगुणत इति । " १ अनवस्थापानाच. २ युद्धयादानामुपचयापचयदर्शनादति भाष्य ।

·कौ. १७] पुरुपास्तित्वसाधनम् । ३५ प्रवृश्यन्तरमाह-"समुदयाच समुदयाच" इति । समेत्य उदयः. समुदयः' मुम- वायः । समुदयश्च गुणामाम् न गुणप्रधानभावमन्तरेण (११७) प्रकृतेस्समु- सम्भवति, न च गुणप्रधानभावो वैषम्यं विना, न घ दयात् प्रवृत्तिद्वितीया वपम्ममुरमदोपमर्दकभावाहते । इति महदादिभावेन प्रवृत्तिद्धितीया।। स्थादेनत्-कथमेकरूपाणां गुणानामनकरूपा प्रवृत्तिरित्यत आह-" परिणा- मतः सलिलवत्" इति । यथा हि वारिदविमुक्तमुद- (११८) प्रकृतेः प्रवृत्तिः कमेकरसमपि तत्तभूविकारानासाद्य नारिकेलतालता. परिणामतो नानाप्रकारा॥ लीबिस्वचिरविल्यतिन्दुकामलकप्राचीनामलककपित्थ- फररमतया परिणमन्नधुरामललवणतिककपायकदुतया विकरुप्यने, एवमैकैकगुणसमुद्भवात् प्रधानगुणाः परिणामभेदान् प्रवर्तयन्ति । तदिदमुकम्-"प्रतिप्रतिगुणाश्रयविशेषात्" । एकैकगुणाश्रयेण यो विशेर- नम्मादित्यर्थः ॥ १६॥ वा ये तु तौष्टिका अव्यन वा महान्तं वा हङ्कारं वा इन्द्रियाणि वा भूतानि (११९) पुरुषास्तित्व- ऽऽमानमभिमन्यमानास्तान्येवोपासते तान् प्रत्याह- साधनम् ॥ संघातपरार्थयात् त्रिगुणादिविपर्ययादधिष्ठानात् । पुरुषो ऽस्ति भोक्तभावात्कयल्यार्थ प्रवृत्तेश्च ।। १७ ।। "संघातपरार्थत्वात् " इति । पुरषो ऽस्ति, अव्यक्तादेयंतिरिक्तः । कुतः ? " संघातपरार्थत्वात्" । अच्यममहदहवारादयः ( ११. ) संपातानां परार्थाः, संघातन्वान्, शयनासनाभ्यादिवत्, परार्थवादिति प्रथम- सुखदुःखमोहात्मकतया ऽच्यनादयः सर्व साधनम् (१)॥ संपाता। १ यदर्थाः सताताः सोऽत्रिगुणविवक्रित्वादियोग्यवश्य स्यात् । स च पुरुष एव । .

·३ ६ पुंरुपास्तित्वसाधनम् । [सा. त. - यथ । स्थादेशत्-शयनांसनादयः संघाताः संहतशरीराथा टाः, नत्वात्मानम- व्यक्ताद्यतिरिक्त प्रति परार्थाः। तस्मात् संघातान्तरमेव (१११) मघाताना परं गमयेयुः, त त्वसंहतारमानम् इत्यत आह-- संघानान्तरार्थत्वे ऽनव- " त्रिगुणादिविपर्ययान्" इति । अयमभिप्राय:- स्था त्रिगुणादिविपर्य- संघातान्तरार्यत्वे हि तस्यापि संघातत्वात् तेनानि संघातान्तरान भवितव्यम्; एवं तेन तेनेत्यनवस्था स्यात् । न च व्यवस्थायां सत्यामनवस्था युका, कल्पनागारवप्रसङ्गात् । न च प्रमाणवलेन कल्पनागौरवमपि मृष्यत' इति युक्तम् , संहतत्वस्य पारायंमात्रेणान्वयात् । दृष्टान्तदृष्टसर्वधर्मानुरोधेन स्वनु- मानमिच्छनः मर्यानुमानोच्छेदप्रसा इत्युपपादितं न्यायवार्तिकतात्पर्यटीका- यामस्माभिः । तस्मादनवस्थाभिया ऽस्यासंघातत्वमिच्छता ऽत्रिगुणत्वं विषैकि- रवमविपयत्वमसामान्यत्वं चेतनत्यमनसवमिरवञ्चाभ्युपेयम् । त्रिगुणत्वादयो हि धर्माः महतत्वेन व्याप्ताः । तत्संहतत्वमस्मिन् परे व्यावर्तमानं त्रैगुण्यादि व्यावर्तयति, ब्राह्मणस्वमिव व्यावर्तमानं कठत्वादिकम् । तस्मादाचार्य 'त्रिगुणादिविपर्ययात्' इति वदता ऽसंहतः परों विवक्षिनः, स चारमति सिद्धम् ॥ इतश्च परः पुरुषो ऽस्ति-" अधिष्टानात्", त्रिगुणात्मकानामधिष्टीयमान- (१२२) त्रिगुणात्मका. स्वात् । यद्यत्सुखदुःखमोहात्मकं तत्सर्व परेणाधिष्टीय- नामविष्टीयमानत्वादिति मानं दृष्टम्, यथा स्थादियन्त्रादिभिः । सुखदुःख- द्वितीयं माधनम् (२)॥ मोहात्मकं चंदं वुद्धयादि, तस्मादेतदपि परेगाधिष्टा- तव्यम् । स च परस्त्रंगुण्यादन्य आत्मेति ॥ इतश्चाम्नि पुरुषो-" भोवतृभावात्" । भोक्तृभावेन भाग्ये मुम्बदुःखे उप- एक्षयति भोग्ये हि मुपदुःवे अनुलपतिकूल घेदनीये (१२३) मोक्तृभावा- प्रत्यात्ममनुभूयते। तेनानयोरनुकूलनीयैन प्रतिकृलनायेन दिनि तृतीयम् (३)॥ च केनचिदायन्येन भवितव्यम् । न चानुकूरनीयाः प्रतिकूलनीया वा युदगदयः, नेपां मुखदुःग्वाधारमक- १. मुखदुःसादयो भागाः । अतो भोकरे पुरुष मुखदुःसाधत्मकन्यन्न गम्भवनि। नरमात् पुरले गुण्यविपर्ययः ।। .

·की. १८] पुरुपबहुत्वसाधनम् । ३७ वन स्वारमनि वृत्तिविरोधात् । तस्मात् यो ऽमुग्वाधारमा मो ऽनुकरनीयः मतिकूटनीयो वा, स चा ऽऽस्मेति ।। अन्ये वाहुः-भोग्या दृश्या बुद्धादयः । न च द्रष्टारमन्तरेण दृश्यता युना (१२४) भोक्तृभावा- तेपाम् । तस्मादम्ति द्रष्टा दृश्यबुद्धयाद्यतिरिना, स दिसम्य द्रष्टुभावादि- चा ऽऽस्मेति । भोक्नुभावात् दृष्टभावात् , दृश्येन त्यर्षो ऽपि सम्भवति॥ द्रष्टुरनुमानादित्यर्थः । दृश्यत्वं च बुद्धयादीनां मुखा- द्यान्मकतया पृथिव्यादिवदनुमितम् ॥ इतवास्ति पुरुष इत्याह-"कैवल्या प्रवृत्तेश्व" इति । शास्त्राणां महर्षीणां दिव्यलोधनानां च कवल्यमास्यन्तिकदुःखत्रयप्रशमलक्षणं (१२५) शास्त्राणा कंव- म वुद्धयादीनां सम्भवति । ते हि दुःखाद्यात्मकाः कथं ल्यार्थ प्रयत्तरिति चतुर्य स्वभावाद्वियोजयितुं शक्यन्ते । तदतिरिक्तस्य स्वतदा- माधनम्-(४)॥ रमनस्ततो वियोगः शक्यसम्पादः, तस्मात् कैवल्यार्थ प्रवृत्तेरागमानां महाधियां चास्ति वुद्धयादिव्यतिरिक्त आत्मेति सिद्धम् ॥ १७॥ 1 तदेवं पुरुषास्तिरवं प्रतिपाद्य, स किं सर्वशरीरेप्वेकः किमने प्रतिक्षेत्रमिति (१२६) पुरुषवहुस्व- संशये, तस्य प्रतिक्षेत्रमनेकत्वमुपपादयति-- माधनानि ।। जननमरणकरणानां प्रतिनियमादयुगपत्प्रवृत्तेश्च । 5.1 पुरुषवहुन्वं सिद्ध भैगुण्यविपर्ययाच्चैय ॥१८॥ जननेन्यादिना । “पुरुपयहुत्वं मिद्धम्" । कस्मात् ? जननमरण- करणानां प्रतिनियमात्"। निकायविशिष्टाभिरपर्वा- (१२५) जन्ममरण- भिन्द्रियमनो ऽहकारबुद्धिवेदनाभिः पुरुषम्याभि- प्रतिनियमादिति प्रथ सम्बन्धो जन्म, मनु पुरुषस्य परिणामः, तस्यापरि- णामिन्त्रात् । तेषामेव च देहादीनामुपात्तानां परित्यागो मरणम्, नत्वात्मनो विनाशः, तस्य कूटस्थनित्यत्वात्। करणानि बुद्धयादीनि प्रयोदशातेषां जन्ममरणकरणानां प्रतिनियमो व्यवस्था। मम् (1) ·[सां. त. प्रयत्नलक्षणा तथा ३८ पुरुषधर्मकथनम्। सा पल्वियं सर्वशरीरेष्वेकस्मिन् पुरुषे नोपपद्यते । तदा खत्वेकस्मिन् पुरणे जायमाने सरें जायेरन् , नियमाणे च म्रियेरन् , अन्धादी चैकस्मिन् सर्व एवं अन्धादयो, विचित्ते चैकस्मिन् सर्व एव विचित्ताः स्युरित्यव्यवस्था सान् । प्रतिक्षेनं नु पुरपोदे भवति व्यवस्था । न च ' एकस्यापि पुरुषस्य वेहोपादान- भेदाब्यवस्था' इति युक्तम्, पाणिम्ननाद्युपाधिभेदेनापि जन्ममरणादिव्यवस्था- प्रसगात् । न हि पाणी वृणे, जाते वा ननादौ महत्यवयवे युवतिर्मता जाता वा भवतीति ॥ इतश्च प्रतिक्षेत्र पुरुषभेद इत्याह-" अयुगपत्प्रवृत्तेश्च ” इति । प्रवृत्ति: यद्यप्यन्तःकरणवर्तिनी, ऽपि ( १२८ ) पुरुषाणार- पुरुषे उपचर्यते । तथा च तस्मिन्नेकन शरीरे प्रयन- युगपत्प्रवृत्तेरिति द्विनी- माने, स एव सर्वशरीरेप्वंक इति सर्वत्र प्रयतेत, यम् (२)॥ ततश्च सर्वाण्येव शरीराणि युगपञ्चालयेत् । नानारखे तु नायं दोष इति ॥ इनश्च पुरुषभेद इत्याह-" गुण्यविपर्ययाचैव” इति । एवकारो भिन्नक्रमः 'सिद्धम्' इत्यस्यानन्तरं द्रष्टव्य: मिद्धमेव नासिद्धम् । (१२९) नैगुण्यविपर्य- अपो गुणास्वैगुण्यम्, तस्य विपर्ययो ऽन्यथात्वम् । यादिनि तृतीयम् (३)। केचित्खलु सस्वनिकायाः सत्यवहुलाः, यथोयसो. तसः; केचिद्रजोबहुलाः, यथा मनुष्याः; केचित्तमो. बगुलाः, यथा तिर्यग्योनयः । सो ऽयमीहशस्त्रगुण्यविपर्ययो ऽन्यथाभावस्ने सम्वनिकायेषु न भवेन् यग्रेकः पुरुषः सात्, पुरषभेद स्वयमझोप इति ॥१८॥ - - (१३०) पुरुषधर्माः ॥ एवं पुरणबहुवं प्रसाध्य विवरज्ञानोपयोगितया तस्य धानाह- तस्माश विपर्यासास्सिद्धं साक्षित्वमस्य पुरुषस्य । कवल्यम्माध्यस्थ्यं द्रष्टयमकर्टभावश्च ।। १९ ॥

·को. १९] पुरुपधर्मकथनम् । Au " तस्माञ्च" इति । 'च' शन्दः पुरुषस्य बहुवेन सह धर्मान्तराणि समुच्चिनोति । 'विपर्यासादस्मात् ' इत्युने नैगुण्य- (१३१) तस्मात्पदस्य विपर्ययादित्यनन्तरोक्तं सम्बध्येत; अतस्तनिरासाय सम्बन्धप्रदर्शनम्॥ तस्मात्' इत्युक्तम् । अनन्तरोत हिं सनिधानादि- दमो विषयो, विप्रकृष्टं च तदः, इति विप्रकृष्टं त्रिगुण- मविवेकीत्यादि सम्बध्यते । तस्मात्रिगुणादेयों विपर्यासः स पुरुषस्यात्रिगुणस्वं विवेकित्वमविपयत्वम- साधारणत्वं चेतनत्वमप्रसवधर्मित्वञ्च । तत्र चेतनत्वेना- (१३२) अत्रगुण्यादेः विषयत्वेन च साक्षित्वद्रष्टुत्वे दर्शिते । चैतनो हि पुरुषस्य साक्षित्वम् द्रष्टा भवति, नाचतनः; साक्षी च दर्शितविषयोभबति, द्रदृत्वं च ॥ यस्म प्रदर्यते विषयः स साक्षी, तथा हि लोके- ऽधिप्रत्यर्थिनी विवादविपयं साक्षिणे दर्शयतः, एवं प्रकृतिरपि स्वचरितं विषयं पुरपाय दर्शयतीति पुस्पः साक्षी, न वाचननो विपयो या शक्यो विषयं दर्शयितुम्, इति घतन्यादविषयत्वाच्च भवति साक्षी । अत एव दृष्टा ऽपि भवति ।। अत्रैगुण्याचास्य कैवल्यम् । आत्यन्तिको दुःखत्रयाभावः कैवल्यम् । तस (१३३ ) कंवल्यम् ।। तम्य स्वाभाविकादेवात्रैगुण्यात् सुखदुःखमोहरहि- तस्वासिद्धम् ॥ अत एवात्रैगुण्यान्माध्यस्थ्यम् । सुखी हि मुखेन तृप्यन् दुःखी हि दुःख (१३४) माध्यस्थ्यम् . द्विषन् मध्यस्थो न भवति । तदुभयरहितस्तु अनवं च ॥ मध्यस्थ इत्युदासीन इति चाख्यायते । विवेकित्वा- दप्रसवमिरवाचातति सिद्धम् ॥ १९॥ स्यादेतत्-प्रमाणेन कर्तव्यमर्यमवगम्य 'चेननोऽहं चिकीर्षन् करोमि' इनि (१३५) चैतन्यकर्तृ- कृतिचतन्ययोः सामानाधिकरण्यमनुभवमिदम् । तदे- वयोवैयविकरण्यापत्ति- तस्मिन्मते नाबकल्पते, चेतनस्याकरवात् कर्नुश्वाचैत- शहा॥ न्यात् इत्यत आह- --

·३८
पुरुपधर्मकथनम्।
[सां. त.
सा स्खल्वियं सर्वशरीरेष्वेकस्मिन् पुरुषे नोपपद्यते । तदा खल्वेकस्मिन् पुरणे
जायमाने सर्व जायेरन् , म्रियमाणे च म्रियेरन् , अन्धादी चैकस्मिन् सर्व एवं
अन्धादयो, विचिने चैकस्मिन् सर्व एव विचित्ताः स्युरित्यव्यवस्था स्यात् ।
प्रतिक्षेत्रं न पुरुषभेदे भवति व्यवस्था । न च 'एकस्यापि पुरुषस्य देहोपादान-
भेदाव्यवस्था' इति युक्तम् , पाणिम्तनाद्युपाधिभेदेनापि जन्ममरणादिव्यवस्था-
प्रसङ्गात् । न हि पाणी वृणे, जाते वा ननादौ महत्यवयवे युवतिर्पता जाता
वा भवतीति॥
इतश्च प्रतिक्षेत्र पुरुषभेद इत्याह-" अयुगपत्प्रवृत्तेश्च" इति। प्रवृत्तिः
प्रयत्नलक्षणा यद्यप्यन्तःकरणवर्तिनी, तथा ऽपि
( १२८ ) पुरुषाणाम- पुरपे उपचर्यते । तथा च तस्मिनका शरीरे प्रयत-
युगपत्प्रत्तेरिति द्विती- माने, स एवं सर्वशरीरेबैक इति सर्वन प्रयतेत,
यम् (२)॥ ततश्च सर्वाण्येव शरीराणि युगपचालयेत् । नानारद
तु नायं दोष इति ॥
इता पुरषभेद इत्याह-" चैगुण्यविपर्ययाचैव" इति । एवकारो भितमः
'सिद्धम्' इत्यस्यानन्तरं द्रष्टच्य; सिद्धमेव नामिद्धम् ।
(१२९) गुण्यविर्य- ग्रयो गुणाम्नैगुण्यम्, तम्य विपर्ययो ऽन्यथात्वम् ।
यादिति तृतीयम् (३)॥ केचिरवलु मस्त्रनिकायाः सायलाः, योर्चलो-
नमः; केचिनीबहुलाः, यथा मनुष्याः; केचित्तमो.
यहुलाः, यथा तिर्यग्योनयः । मो ऽयमीशगुण्यविपर्ययो ऽन्यथाभावग्तेषु
सावनिकायेषु न भवन् यः पुरपः स्यान्, पुरपभेदे स्वयमदोष इति ॥१८॥
(१३०) पुरुषमाः ॥ एवं पुरण्यवं प्रमाध्य त्रियकशानोपयोगितया तम्प
धमांनाह-
नम्माश विपर्यासासिद्ध साक्षियमस्य पुरुषस्य ।
फयत्यम्माध्यस्थ्यं द्रष्टव्यमकर्षमायश्च ॥ १९ ॥

·कौ. १९] पुरुषधर्मकथनम् । "तस्माच" इति । 'च' शब्दः पुरपस्य बहुत्वेन सह धमांन्तराणि समुच्चिनोति । 'विपर्यामादरमात्' इत्युक्ते गुण्य. (१३१)तस्मात्पदस्य विपर्ययादित्यनन्तरोन सम्बध्येत; अतस्तनिरासाय सम्बन्धप्रदर्शनम् ॥ 'तस्मात्' इत्युक्तम् । अनन्तरोक्तं हिं सन्निधानादि- दमो विषयो, विप्रकृष्टं च तदः, इति विमकृष्टं त्रिगुण- मविवेकीत्यादि सम्बध्यते ॥ नस्मात्रिगुणादेयों विपर्यासः स पुरुषस्यानिगुणत्वं विवेकित्वमविपयन्वम- साधारण चेतनत्वमप्रसवधर्मित्वञ्च । तत्र चेननलेना- (१३२ ) अत्रैगुण्यादेः विषयत्वेन च साक्षिवद्रष्टत्वे दर्शिते । चेननो हि पुरुषस्य साक्षित्वम् दृष्टा भवति, नावंतनः; साक्षी चदर्शितविषयोभवति, ददृत्वं च ॥ यस्मै प्रदर्यते विषयः स साक्षी, तथा हि लोके- ऽर्थिप्रत्यार्थिनी विवादविपयं साक्षिणे दर्शयतः, एवं प्रकृतिरपि स्वचरितं विपयं पुरुषाय दर्शयतीति पुरुषः साक्षी, न चाचेतनो विपयो पा शक्यो विपर्य दयितुम्, इति चतन्यादविषयत्वाच्च भवति साक्षी । अत एव द्रष्टा ऽपि भवति ।। अत्रैगुण्याचास्य कैवल्यम् । भात्यन्तिको दुःखत्रयाभावः कैवल्यम् । तच (१३३ ) कैवल्यम् ॥ तम्य स्वाभाविकादेवात्रैगुण्यात् मुस्खदुःखमोहरहि. तत्वारिसद्धम् ।। अत एवायंगुण्यान्माध्यस्थ्यम् । मुखी हि सुखेन तृप्यन् दुःखी हि दुःखं (१३४) माध्यस्थ्यम्, हिपन् मध्यस्थो न भवति । तदुभयरहितस्तु अकर्तृत्वं च ॥ मध्यस्थ इत्युदासीन इति चाख्यायते । विवेकित्वा- दप्रसवधर्मिरबाचाकर्तेति सिद्धम् ॥ १९॥ स्यादेतत्-प्रमाणेन कर्नव्यमर्थमवगम्य 'चेतनोऽहं चिकीर्षन् करोमि' इति (१३५) चैतन्यकर्तृ- कृतिचैतन्ययोः सामानाधिकरण्यमनुभवमिद्धम् । तदे- स्वयौवैयधिकरण्यापत्ति- तस्मिन्मने नाबकल्पते, घेतनस्याकर्तृवात् कर्तुश्चात- न्यात् इत्यत आई- ·'पुरुषप्रधानसंयोगः । [ सां. त. तस्मात्तत्संयोगादचेतनं चेतनायदिव लिङ्गम् । गुणकर्तृत्वे च तथा कर्तव' भवत्युदासीनः ॥२०॥ 'तस्मात्" इति । यतश्चैतन्यकत्वे मिताधिकरणे युक्तितः सिद्धे, तस्मात् भ्रान्तिरियमित्यर्थः । 'लिम्' महदादिसूक्ष्मपर्यन्तं (१३६) इटापनिः। सामानाधिकरण्यज्ञान वक्ष्यति । भ्रान्तिीजम् तासंयोगः तत्सविधानम् । भ्रान्तिविलसितम् ॥ अतिरोहितार्थमन्यत् ॥ २०॥ 'तसंयोगात्' इत्युक्तम् , न च भिन्वयोः संयोगो ऽपेक्षा विना, न चेय. (१३७) पुरुषप्रधानयोः मुपकार्योपकारकभावं विनेत्यपेक्षाहेनुमुपकारमाह- समोगे गद्दी ।। " " पुरुषम्य दर्शनार्थ कैवल्यार्य तथा प्रधानस्य । पावन्धवदुभयोरपि संयोगस्तत्कृतः सर्गः ॥२१॥ 7.1 पुरुषम्य" इति । प्रधानस्येति कर्मणि पष्टी। प्रधानस्य सर्वकारस्य (१३०) प्रधानध्य यहर्शनं पुरुषेण तदर्थम् । तदनेन भोग्यता प्रधानस्य पुरुषापेक्षा-भौरमपेक्षा। दर्शिता । ततश्च भौग्यं प्रधानं भोमारमन्नण न मम्भवतीति युमा ऽस्य भोक्त्रपेक्षा। पुरपम्यापेक्षा दर्शयति-"पुरुषस्य कवस्यार्यम्" इति। मथाहि भोग्येन प्रधानेन मम्भिराः पुग्यम्तगत दुरावग्रयं बारमन्यभि- ( १३९) केरल्यार्थ मन्यमान: कवट्यम् प्रार्थयते । नय सावपुरगन्यता. पुरुषस्य प्रधानापेक्षा त्यातिनियन्धनम् । न घ सावपुरान्यतारयातिः प्रधानमन्तरेणेति चाल्या पुस्पः प्रधानमपेक्षते अनाटिग्यायोगपरम्पराया मांगाय मंयुनो ऽपि पत्याय पुनः मयुध्यत इति युनतम् ।। १. गुणाना कतले दानोऽपि पुरः पर्नेव भवति। न २ मा सत्यत: बनत्यापभिमायः १. मारिशस्था: पदायां या एक्त्यर्थः। निस्कियल ','प्रधानमननवत् 'अन्धम् । ३. पुरती

·डॉ. २२-२३]
सर्गक्रमकथनम् ।
४
ननु भवत्वनयोः संयोगो, महदादिमर्गस्तु कुत इत्यत आह-" तस्कृतः
(१४१) भोगापवर्थ- मर्गः" इनि । संयोगो हि न महदादिमर्गमन्तरेण
मैव महदादिसर्गस्या भोगाय कैवल्याय च पर्याप्त इति संयोग एव भोगाप-
वश्यकत्वम् ।। वर्गार्थ सगं करोतीत्यर्थः ॥२१॥
“
मर्गक्रममाह-
to.1 प्रकृतेमहांस्ततो ऽहङ्कारस्तस्माद्गणश्च पोडशकः ।
तस्मादपि पोडशकात्पञ्चभ्यः पञ्च भूतानि ॥२२॥
प्रकृतेः" इति । प्रकृतिरध्यक्तम् । महदहकारौ वक्ष्यमाणलक्षगौ। एका-
दशेन्द्रियाणि वक्ष्यमाणानि, तन्मात्राणि च पञ्च, सो
(१४१) प्रकृतमहानि- ऽयं पोडशमंख्यापरिमितो गमः पाइशकः । तस्मा-
त्यादि. सर्गक्रमः ।। दपि पोडशकादपकृष्टेभ्यः पञ्चभ्यन्तन्मात्रेभ्यः पञ्च
भूतान्याकाशादीनि
तत्र शम्दतन्मात्रादाकाशं शन्दगुणम, शन्दतन्मात्रम्महितान् स्पर्शतन्मात्रा-
द्वायुः शन्दस्पर्शगुणः, शब्दस्पर्शतन्मात्रसहितापत.
(१४२) तन्मात्रेभ्यो न्मात्रात्तेजः शब्दस्पर्शरूपगुणम् , शब्दस्पर्शरूपतन्मा-
गुणकेमण भूतसर्गः ॥ ग्रसहितादसतन्मात्रादाप: शब्दस्पर्शरूपरसगुणाः,
शब्दस्पर्शरूपरसतन्मात्रमहिताद्गन्धतन्मानाच्छन्दस्पर्श-
रूपरमगन्धगुणा पृथियो, जायत इत्यर्थः ॥ २२ ॥
"
अव्यवन सामान्यतो लक्षितम् “ तद्विपरीतमन्यक्तम् " (कारिका १०)
इत्यनेन, विशेषतच "सवं लघु प्रकाशकम्'
(१४३) बुद्धिलक्षणप्र- (कारिका १३) इत्यनेन । व्यक्तमपि सामान्यतो
सावः॥
लक्षितम् "हेतुमन्" (कारिका १०) इत्यादिना ।
सम्मति विवेकज्ञानोपयोगितया व्यनविशेष बुद्धि
सक्षयति-
अध्यवसायो युद्धिधमों ज्ञानं विराग ऐश्वर्यम् ।
सात्विक मतद्रूपं तामसमस्माद्विपर्यस्तम् ॥ २३ ॥

·४२ बुद्धलक्षणम् , धर्माश्च । [स.त. बुद्धेर्लक्षणम् अध्यवमाय" इति । 'अध्यवसायो बुद्धिः' फ्रियाक्रियावतोरभेदविव- क्षया । सा व्यवहा ऽऽलोच्य मत्वा ऽहमत्राधि- (१४४ ) बुद्धलक्षणम् कृत इत्यभिमत्य कर्तव्यमेसन्मयेत्यध्यवस्यति, ततश्न अध्यवसाय इति ॥ प्रवर्तत इति लोकसिद्धम् । तत्र यो ऽयं कर्तव्यमिति विनिश्यनितिसनिधानादापन्नचतन्याया बुद्धः सो अध्यवसायः, बुद्देरसाधारणो व्यापारः: तदभेदा बुद्धिः । स च ममानासमानज्ञानीयव्यवच्छेदकत्वात् ॥ तदेवं बुद्धि लक्षयित्वा विवेकज्ञानोपयोगिनस्तस्या धर्मान्सारिवकतामसानाह-- "धों ज्ञानं विराग ऐश्वर्यम् साविकमेतद्रूपं, (१४५) युद्धः साधिका तामममम्माद्विपर्यस्तम्" इति । धर्मो ऽभ्युदर धर्माः धर्मजानविरागश्वर्या- यनि-श्रेयसहेतुः, तत्र यागदानापनुष्टानजनिती धर्मों भिधानाः। तत्र धर्मज्ञान• ऽभ्युदयहेनुः, अष्टायोगानुष्टानजनितच निःधंयस- वैराग्याणा निरागम् ॥ हेतुः । गुगपुरुषाम्गनाम्यातिज्ञानम् । विरागो धरा- ग्यम् रागाभावः। तस्य-यतमानसंज्ञा व्यतिरेकमा एकेन्द्रियसंज्ञा बशीकारसंज्ञा-इति चतवः संज्ञाः । रागादयः कपायाचितवर्तिनः, (१४६)विगगम्य यत- तरिन्द्रियाणि यथाम्वं विषयेषु प्रवर्यन्ते । तन्मा पुत्र मानव्यतिरेव दिया- प्रवर्तिश्न विपरिवन्दियाणीति तरपरिपाचनापारम्भः शाकाररूपाचनमः प्रयत्नां यतमानसंज्ञा । परिपाचने चानुष्टीयमान केचि- स्पायाः पकाः, पक्ष्यन्ते । केचिन् , सौबंपूर्वापरी- भाव सति पश्यमाणेभ्यः गयेभ्यः पत्रानो भ्यमिरे- केगावधारगं म्पनिरेकर्मज्ञा । इन्द्रियायसमर्थतया पकानामारमुश्यमाग मनमि म्यवस्थापनमेकेन्द्रियमा । भाग्मुन्यमानस्यापि निवृत्तिरपस्थितन्यपि स्टानुविविरतु, या मंशात्रयात् पराधीना सा पीकारमंज्ञा । पामत्र- भगान् पनामिगंगाधार-"यानुप्राविपिपवितृष्णम्प पसागरगडा राग्यम्" इति [योगसूत्र-111],यो र पुद्धिधमा, विराग मि ·को. २४] अहङ्कारलक्षणम् । ४३ ऐश्वर्यमपि बुद्धिधर्मों, यतो ऽगिमादिप्रादुर्भावः। (१) अत्राणिमा- अणुभावो, यतः शिलामपि प्रविशति । (२) लधिमा (१४७ ) ऐश्वर्यनिपणे लघुमावः, यतः सूर्यमरीचीनालम्य सूर्यलोकं यति । भष्टसिद्धिनिरूपणम् ॥ (३) गरिमा गुरुभावः, यतो गुरुर्भवति । (५) महिमा महतो भावः, यतो महान् भवति । (५) माप्तिः, यतो गुल्यग्रेण स्पृशति चन्द्रमसम् । (६) प्राकाम्यमिछानभिघातो यतो, भूमावुन्मजति निमजति च यथोदके । (७) वशित्वम् , यतो भूतभी- तिकं वशीभवत्यवश्यम् । ईशित्वम् यतो भूनौतिकानां प्रभवस्थितिमीष्टे । (८) यच्च कामावसायिरवम् सा सत्यसङ्करपता, येन यथाऽस्य सङ्घल्पो भवति भूतेषु तथैव भूतानि भवन्ति । अन्येषां मनुष्याणां निश्चयाः निचेतव्य- मनुविधीयन्ते, योगिनस्तु निश्वेतव्याः पदार्थाः निश्चयम् । इति चत्वारः सास्विका बुद्धिधर्माः॥ (१४८) बुद्धेस्तामसा तामसास्तु तद्विपरीता बुद्धिधर्माः । अधर्माज्ञानावरा- धर्मा अधर्मादयः। ग्यानश्वर्या भिधानाश्चत्वार इत्यर्थः ॥ २३ ॥ अहकारस्य लक्षणमाह- अभिमानो ऽहङ्कारः, तस्माद् द्विविधः प्रवर्तते सर्गः। 10.1 एकादशकश्च गणस्तन्मात्रपञ्चकश्चैव ॥ २४ ॥ J " अभिमान" इति । 'अभिमानो ऽहङ्कारः' । यत् खल्वालोचितम्मतं च तत्र 'अहमधिकृतः', 'शक्तः खल्वहमन', 'मदर्था (१४९) अहङ्कारस्य एवामी विषयाः', 'मत्तो नान्यो ऽत्राकृधित: लक्षणम् ॥ कश्चिदस्ति', 'अतो ऽहमस्मि' इति यो ऽभिमानः सो ऽसाधारणव्यापारस्वादहङ्कारः । तमुपजीन्य हि बुद्धिरध्यवस्यति-'कर्नव्यमेतन्मया' इति निश्चयं करोति ।। तस्य कार्यभेदमाह-"तस्माद् द्विविधःप्रवर्तते सर्गः" इति । प्रकारद्वयमाह "एकादशकच गणः"इन्द्रियावा, तन्मात्रपञ्चश्चय । (१५०) अहङ्कारस्य कार्यभेदाः ॥ द्विविध एव सोऽहकारात् न स्वभ्य इति 'एव'- कारेणावधारयति ।। २४ ।। - ·अहङ्कारस्य कार्यमेदाः। [ सां. त. स्यादेतत्-अहकारादेकल्पाकारणाक जडप्रकाशको गणी विलक्षणी भवत इत्यत आह- सात्विक एकादशकः प्रवर्तते वैतादहङ्कारात्। भूतादेस्तन्मात्रः स तामसः, तेजसादुभयम् ॥ २५ ॥ . " साधिक" इति । प्रकाशलाघवान्यामेकादशक इन्द्रियगणः सात्यिको (१५१ ) एकरूपस्याप्य वैकृनादहकारात्प्रवर्तते । भूनादेस्त्वहङ्कारात्तामसात्त' हवारस्य गुणभेदाद्विकार- मानो गणः प्रवर्तते । कस्मात् ? यतःप तामसः'। भेदा:--सत्वादिन्द्रियगणः, एतदुकम्भवति ' यद्यप्येको एकारस्तथा ऽपि गुण- तामसात्तन्मायगणः। भेदोगवाभिभवाभ्यां भि कार्य करोतीति। ननु यदि सावतमोभ्यामेव सर्व काय जन्यते तदा कृतमकिञ्चि करेण रजसे. त्यत आह- "तेजमादुभयम्" इति । तेजसादान. (५२) सरवतमसोः- सानुभयं गुणद्वयं भवति, यद्यपि रजसो न कायांन्तर- प्रतिकतया रजसःसा- मस्ति तथा ऽपि सावतमसी स्वयमक्रिये समधे अपि न स्वस्वकार्य कुरतः, रजस्तु चलतया ते यदा घाल. यति तदा रयकार्य पुरुन इति । तदुभयस्मिसपि कार्य सवनममीः क्रियोगदनद्वारेगास्ति रजमः कारणत्वमिति न प्यय रज इति ॥ २५॥ . र्थकता ॥ - १. भाथ्ममतेन मनग एकत्य गात्विकत्वम् इतरेश दशानां रातमत्वमेवेति । २।१८ मोदष्टव्यम् । अहसारतत्वं निथा विभक्तम् -'-'भूतादि- सेजम- सामान्। तदुर गाटपादन-"गन्नाभिने रजातंमसी यदा सहकारे मरतः सदा मो stan: माया-तस्य ममा गना 'संत' इति ॥ एवं च तमगाऽभिभने सम्परागी या उदगरे भवगतका गोह कारनाममा नरय माता गादिः निएयमेत यदा परे मावतममी रममाभिभूते तदा गोरा गागा 'तिगममी-- ·की. २६-२७ ] वाह्यन्द्रियदर्शकम् । साविकमेकादशमात्यातुं बाद्येन्द्रियदशकं तावदाह-- बुद्धीन्द्रयाणि चक्षुःधोत्रवाणरसनत्वगाण्यानि। वाक्पाणिपादपायपस्थानि कमेन्द्रियाण्याहुः ॥ २६ ॥ वुद्धन्द्रियाणि " इति । साचिकाहतारोपादानत्वमिन्द्रियन्त्रम् । तच्च द्विविधम् बुद्धान्द्रिय कमेन्द्रियं च। उमयमप्येतदि- (१५३) बायेन्द्रियदश- न्दस्यारमननिहत्वादिन्द्रियमुरयते । तानि च स्वस. कम् इन्दियलक्षणम् पद- ज्ञाभिश्चक्षुरादिभिरक्तानि । तत्र रूपग्रहलि चक्षुः, व्युत्पत्तिथ ॥ शन्दग्रहणलिङ्गं श्रोत्रम्, गन्धग्रहणलिझं पागम् , रसग्रहणलि रसनम् , स्पर्शग्रहणालिझ स्वक् , इति ज्ञानेन्द्रियाणां समा । एवं वागादीनां कार्य वक्ष्यति (कारिका २८) ॥२६॥ “ एकादशमिन्द्रियमाह- उभयात्मकमत्र मनः, सङ्कल्पकमिन्द्रियं च साधात् । गुणपरिणामविशेपानानात्वं वाहामेदाश्च ॥ २७ ॥ उभयामकम् " इति । एकादशस्विन्द्रियेपु मध्ये मन उभया मकम् , (१५४) मनसो बुद्धिक- बुद्धीन्द्रियं कर्मेन्द्रिय च, चक्षुरादीनां वागादीनां च मोमयात्मकत्वगायनम् ।। मनोऽधिष्टितानामव स्वस्वविषयेषु प्रवृत्तः ।। तदमाघारगन रूपेण लक्षयति-"मवल्यकमन मनः" इति । सङ्कल्पेन स्पेश (१५५) मनसो लक्ष- मनोलक्ष्यते । 'आलोदिनमिन्द्रियेण वस्बिदम्' इनि घरम्-गदपकम् , लक्ष- सम्मुग्धम् 'इदमेवम् , मैवम् ' इति सम्यक्रश्यति णसमन्वयथ॥ विशेषणविशेष्यमावेन विवेचयतीति यावत् । यदुः- सम्मुग्धं वस्तुंमात्रं तु ग्राग्गृहन्त्यविकसिनम् । सत् मामान्यविशेषाभ्यां कल्पयन्ति मनीषिणः' इति । नथाहि, १. 'ई' विषयाः, सान प्रति वन्तात 'इन्द्रिय' सन्दव्युत्पत्तिः कश्चिन् क्रियते।

·४६
मनस इन्द्रियत्यम् ।
[सां. त.
"
सम्ति ह्यालोचितज्ञानं प्रथम निर्विकल्पकम् ।
बालमूकादिविज्ञानसदृशम् मुग्धवस्तुजमिति ।।
तनः परं पुनर्वस्तु धर्मात्यादिभिर्यया ।
बुद्वया ऽवसीयते सा ऽपि प्रत्यक्षत्वेन सम्मता।।
मो ऽयं सङ्कल्पलक्षणो व्यापारो मनसः ममानाममानजातीयाभ्यां व्यवच्छि
ग्दन् मनो लक्षयति॥
स्यादेतन्-अमाधारणव्यापारयोगिनी यथा महदरबारी नेन्द्रियम्, एवं
म्मनोऽप्यसाधारणब्यापारयोगि नेन्द्रियं भवितुमई-
(१५६) मनस इन्द्रिय- तीत्यत आह-" इन्द्रियं ध" इति । कुतः।-
खसाधनम् --इन्द्रियः
माधान्"। इन्द्रियान्तरः सात्विकाहवारी-
-सह मात्त्विकाइकारोपा- पादानत्वं च साधम्र्यम् नस्चिन्द्रलिङ्गत्वम् , महदह-
दानस्वरूपसाधर्म्यात् ।। कारयोरप्यात्मलिगत्त्रेनेन्द्रियत्वप्रसगात्, तस्मादयुत्प-
त्तिमात्रमिन्द्र लिङ्गवम् न तु प्रवृत्तिनिमित्तम् ॥
अथ कथं मास्विकाहवारादेकस्मादेकादशेन्द्रियाणीत्यत आह-" गुणपरि-
(१५५) एकस्याहा- णामविशेषात् नानात्वं वाह्यभेदाच" इति शब्दाद्युप-
रस्य गुणपरिणामवि- भोगसम्प्रवर्तकादृष्टसहकारिभेदारकार्यभेदः । अदृष्टभेदो
शेषात्कार्यभेदः॥
ऽपि गुणपरिणाम एव ।
(१५८) बाह्यभेदाश्चति 'याझभेदाच' इति दृष्टान्तार्थम्-यथा बाय-
दृष्टान्तार्थम् ॥ भेदाम्तथैतदपीत्यर्थः ॥ २७ ॥
-
(१५९) दशेन्द्रिय-
तदेवमेकादशेन्द्रियाणि म्वरूपत उक्वा दशानामप्य-
तिस्थनम् ॥ साधारणीत्तीराह-
शब्दादिपु पश्चानामालोचनमायामिप्यते वृत्तिः ।
वचनादानविहरणोत्सर्गानन्दाश्च पञ्चानाम् ॥ २८॥
बुद्धीन्द्रियाणां मम्मुग्धवस्तुदर्शनमालोचनमुक्तम् । " वचनादानविहरणोन्म-
गांनन्दाश्च पहानाम्" कर्मेन्द्रियाणाम् । कण्ठतास्वादिस्थानमिन्द्रियं वाक्,
तम्या धृतिपंचनम् । ज्ञानेन्द्रियाणां वृत्तयः स्पष्टाः ॥ २८॥

·की. २९-३०] अन्तःकरणवृत्तयः। अन्नाकरणग्रयस्य वृत्तिमाह- स्वालक्षण्यं वृत्तिस्त्रयस्य सैपामवत्यसामान्या। सामान्यकरणवृत्तिः प्राणाद्या वाययः पञ्च ॥ २९ ॥ स्वालक्षण्यम्" इति । स्वालक्षण्यं वृत्तित्रयम्य । स्वममाधारणं लक्षणं येषां तानि वलक्षणानि महदहङ्कारमनांसि, तेषां (१६.)अन्तःकरणप्र- भावःस्वालमण्यम्, तज्ञ स्वानि स्वानि लक्षणान्येव । यस्य स्वस्वलक्षणरूपमे तद्यथा-महतो अध्यवसायो तद्यथा-महतो ध्यवसायो हतारम्बाभिमानः चासाधारणं वृत्तित्रयम् ॥ सङ्कल्पो मनसो निर्यापारः ॥ वृत्तिद्वैविध्यं साधारणामाधारणत्वाभ्यामाह-" सैषा भवत्यसामान्या असाधारणी। “सामान्यकरणवृत्तिः प्राणाद्या वायवः (१६१) पञ्चवायुरूपा पज"। सामान्या चासौ करणवृत्तिश्चेति । ग्रयाणा- माधारणी धृत्ति: ॥ मपि करणानां पच वायवो जीवनं वृत्तिः, तहावे मावात् तदभावे चाभावात् । तत्र प्राणी नासाग्रहना. भिपादाङ्गुष्पवृत्तिः, अपानः कुकाटिका पृष्टपादपायूरस्थपार्श्ववृत्तिः, समानो हृयाभिसर्वमन्धिवृत्तिः, उदानो हत्कण्टतालमूर्धनमध्यवृत्तिः, ध्यानस्त्वम्वृनि- रिति पत्र चायवः ।। २९ ।।. " चतुर्विधकरणस्यास्यामाधारणीषु वृत्तिषु कमाकमा मप्रकारावाह- युगपरचतुष्टयस्य तु वृत्तिः क्रमशश्च तस्य निर्दिष्टा । ह तथा ऽप्यदृष्ट प्रयस्य तत्पूर्विका वृत्तिः॥३०॥ 13-1 "युगपन्" इति, दृष्टे यथायदा सन्तममान्धकारे विद्युत्सम्पातमात्रा- दूधानमभिमुखमतिसन्निहितं पश्यति तदा स्वल्बस्या- (१६२) चतुर्विधकरण- लोचनसङ्कलाभिमानाध्यवसायाः युगपदेव प्रादुर्भ- म्य प्रत्यक्षे युगपवृत्तिः ॥ वन्ति, उत्प्लुन्य तत्स्थानादेकपदे- जयरति ॥ यतस्तन ·क्रमशव -- , कारणानां परस्परापेक्षा। [सा. त. यदा मन्दालोके प्रथमन्तावद्वस्तुमात्रं सम्मुग्धमालोचति, अथ प्रणिहितमनाः कर्णान्ताकृष्टसशरसिञ्जिनीमण्डली- (१६३) क्रमशश्च ॥ कृतकोदण्डः प्रचण्डतरः पाटरचरोऽयमिति निश्चिनोति, अथ च माम्प्रत्येतीत्यभिमन्यते, अधाध्यवस्यत्यपसरा- मीतः स्थानादिति ॥ परोक्षे त्यन्त करणत्रयस्य बाह्येन्द्रियवज वृत्तिरित्याह-"अदृष्टे अयस्य तत्पूर्विका वृत्तिः" इति । अन्तःकरणत्रयस्य युगप- (१६४) अन्तःकर- स्क्रमण वृत्तिष्टपूर्विकेति । अनुमानागमस्मृतयां हि णत्रयस्य परोक्षे वृत्ति- परीक्षे ऽर्थे दर्शनपूर्वाः प्रवर्तन्ते नान्यथा । यथा दृष्टे द्वयम् दृष्टपूर्वकमेव ॥ तथा ऽदृष्टे ऽपीति योजना ॥३०॥ स्यादेतन्-चतुणां त्रयाणां वा वृत्तयो न तावन्मात्राधीनाः, तेषां सदातन- (१६५) करणाना स्व- त्वेन वृत्तीनां सदोत्पादनसगात् , आकस्मिकत्वेनु तन्त्रत्वे दोषाः ॥ वृत्तियङ्करप्रसगी नियमहतोरभावादित्यत आहimpula स्वां स्वां प्रतिपद्यन्ते परस्पराकृतहेतुकां वृत्तिम् । पुरुषार्थ पब हेतुर्न केनचित्कार्यते करणम् ॥ ३१ ॥ स्वाम् " इति । करणानीति शेषः। यथा हि बहवः पुरपाः शाक्ती- अवस्क-40 Horramme कयाष्टीकधानुष्फकापांणिकाः कृतसङ्केताः परावस्कन्दः १६६०) तन्निराकर- नाय प्रवृत्ताः, तत्राम्यतमस्याकूतमवगम्यान्यतमः णम्-परम्परमापेक्षाण्ये- प्रवन्ते, प्रयर्तमानम्तु शाक्तीकः शक्तिमेवादते न तु व करणानि स्वम्बर- यष्टयादिकम् , एवं याष्टीकोऽपि यष्टिमेव, न शश्या- दिकम् । तथा अन्यतमस्य करणस्याकतातु स्वकार्य- करगाभिमुख्यादन्यतमं करणं प्रवर्तते । तत्प्रवृत्त हेतु वान वृनिमङ्करप्रसङ्ग इत्युनम्-"म्यां स्वां प्रतिपद्यन्ते " इति ॥ मनम्गतान्दियाणाम् । अन्त:करण त्रयाणा या । सियु ·कौ.३१-३२] पुरुषार्थस्य प्रवर्तकत्यम् , करणविभागश्च । . भागः ॥ स्यादेतत्-~याटीकादयश्चेतनत्वात् परस्पराकृतमवगम्य प्रवर्तन्त इति युक्तम् करणानि त्वचेतनानि, तम्मान प्रवर्तितुमुन्सहन्ते । (१६७ ) करणानाम- तैनपामधिष्टाना करणानां स्वस्पसामथ्योपयोगाभिझेन चेतनत्वे ऽपि पुरुषार्थ- भवितव्यमित्यत आह-" पुरुषार्थ एव हेतुः, न केन. स्या प्रवर्तकत्वम् ।। चित्कार्य करणम्" इति । भोगापवर्गलक्षणः पुरु पार्थ एवानागतावस्थः प्रयतैयति करणानि, कृतमत्र तस्म्वरूपाभिज्ञेन कन्ना । एतच्च "वत्सविवृद्धिनिमित्तम् " ( कारिका ५७) इत्यत्रोपपादयिष्यते ॥ ३॥ (१६८ ) करणवि- "न केनचित् कार्यते करणम्" इत्युक्तम् । तत्र करणं विभजते- करणं त्रयोदशविधम् , तदाहरणधारणप्रकाशकरम् । कार्य च तस्य दशधा, हार्य धार्य प्रकाश्यं च ॥३२॥ "करणं प्रयोदशविधम्" इति । इन्द्रियाण्येकादया बुद्धिरहङ्कारश्रति त्रयो- ( १६९) त्रयोदश दशनकार करणम् । कारकविशेषः करणम् । नच विधकरणपरिगणनम् । व्यापारादेशं विना कारकत्वमिति व्यापारावैशमाह- "तदाहरणधारणप्रकागकरम्” इति यथायथम् । तत्र कर्मेन्द्रियाणि वागादीन्या- हरन्ति, यथास्वमुपाददते, स्वव्यापारण यामुवन्तीनि यावन् । बुधबार- मनांसि तु स्वयष्या प्राणादिलक्षणया धारयन्ति । बुद्धीन्द्रियाणि प्रकाशयन्ति । आहरणधारणादिक्रियाणां सकर्मकतया कि कर्म कतिविघं चत्यत आह- (१०) करणव्या "कायं च तस्य" इति । कायं तस्य त्रयोदवविधस्य पारपरिगणनम् ॥ करणस्य दशधा, आहार्य धार्य प्रकाश्यं च । आहार्य व्याप्यम् । कमेन्द्रियाणां वचनादानविहरणोत्सर्गानन्दाः यथायथं व्याप्याः; ते च यथायथ दिन्यादिव्यनया दश-इत्याहार्य दशधा । एवं धार्यमायन्त:- करणत्रयस्य माणादिलक्षणया वृत्या शरीरम् , तच्च पार्थिवादिपाञ्चातिकम् । प्रदादीनां पचानां समूहः पृथिवी, ते २ प दिध्यादिव्यतया ददाति धार्य- मपि दशधा । एवं बुद्धीन्द्रियाणां शब्दस्पर्शरूपरणगन्धा यथायथं व्याप्याः; ते च यथायथं दिव्यादिव्यतया दोति प्रकाश्यमपि दाधेति ॥ ३२ ॥ त. की.

·त्रयोदशविधकरणेऽवान्तरविभागः । [et .. . “ " " (१७१) त्रयोद- शविधकरणे ऽवान्तर- प्रयोदशविधकरणे ऽवान्तरविभागं करोति- विभाग:-बाह्यान्तर- भेदात् ।। अन्तःकरणं त्रिविधं दशधा वाह्य अयस्य विपयाख्यम् । साम्प्रतकालं वाह्य त्रिकालमाभ्यन्तरं करणम् ।। ३३ ।। " अन्तःकरणम्" इति । अन्तःकरणं विविधम्- (१७२) भन्नः बुदिरहतारो मन' इति; शरीराभ्यन्तरवर्तित्वा- करणस्य चैविध्यम् ॥ दन्तःकरणम्॥ "दशधा" बाह्यकरणम् त्रयस्य अन्तःकरणस्य विषयाख्यम्"। (१७३) बाह्य विषयमाख्याति विषयसङ्कल्पाभिमानाध्यवसायेषु परणाना दशधास्वम् ॥ कर्तव्येषु द्वारीभवति । तत्र बुद्धीन्द्रियाण्यालोचनेन, कर्मेन्द्रियाणि तु यथास्वं व्यापारण' ।। बाह्यान्तरयोः करणयोर्विशेषान्तरमाह-" साम्प्रतकालम्" इति । वर्तमान- कालं बाह्यमिन्द्रियम् । वर्तमानसमीपमनागतमतीत- (१७४) बाह्या- न्तरकरणयोर्भेदः बाह्य- मपि वर्तमानम् । अतो वागपि वर्तमानकालविपया भवति । "त्रिकालमाभ्यन्तरं करणानां धर्तमानका- करणम् " इति । लीनत्वं, अन्तःकरणा- तद्यथा-नदीपूरभेदादभूदृष्टिः; अस्ति धूमादग्निरिह नां त्रिकालीनत्वम् ॥ नगनिकुञ्ज, असत्युपघातके पिपीलिकाण्दसञ्चरणाद- विष्यति वृष्टिरिति, तदनुरूपाश्च साल्पाभिमानाध्य- बसाया भवन्ति । कालश्च वैशेषिकाभिमत एको न अनागतादिव्यवहारभेदं प्रवर्नयितुमर्हति । (१७५) सांख्यः तस्मादयं यरुपाधिभेदैरनागतादिभेदं प्रतिपद्यते सन्तु -------- मते कालस्य न तत्त्वा- न्तरत्वम् ॥ 1.द्वारीभवन्तीति शेषः ।

·को. ३४-३५] करणविषयविवेचनम् । - (१७६) वाद्येन्दि साम्प्रतकालानां बाटेन्द्रियाणां विपयं विधे. यविषयविवेयनम् ।। चयति- बुद्धान्द्रियाणि तेषां पञ्च विशेषाविशेषविषयाणि । वाग्मयाति शन्ददिपया शेवाणि तु पञ्चविपयाणि ॥ ३४ ॥ . "बुद्धीन्द्रियाणि" इति । "बुद्धीन्द्रियाणि" नेषां दशानामिन्द्रियाणा- म्मध्ये “पञ्च," "विशेषाविशेषविषयाणि" विशेषा (१७७) वुद्वन्द्रि- स्थूलाः शब्दादयः शान्तघोरमूढरूपाः पृथिव्यादि- याणां विषयाः स्थूल- रूपाः, अविशेषास्तन्मात्राणि सूक्ष्माः शब्दादयः, सूक्ष्मरूगः ॥ मात्रग्रहणेन स्थूलभूतमपाकरोति । विशेपाश्च अधि- शेषाश्च विशेषाविशेषाः, त एव विपया येषां बुद्धी- न्द्रियाणा तानि तथोक्तानि । तत्रोलस्रोतमां योगिना श्रोत्रं शब्दतन्मात्र. विपथं स्थूल शब्दविपयं च, असदादीनां च स्थूलशब्दविषयमेव । पुवन्तेष श्वक स्थूलमूक्ष्मस्पर्शविषया, असदादीनां तु स्थूलसर्शविषयैव । एवञ्चक्षु. रादयो ऽपि नेपामस्मदादीनां च रूपादिपु सूक्ष्मस्थूलेषु द्रष्टय्याः ।। एवं कर्मेन्द्रियेषु मध्ये "वाग्भवति शन्दविषया" स्थूलशन्दविपया, नद्धे सुन्वात् । नतु शन्दतन्मात्रस्य हेतुस्तस्याहारिकन्वेन (१४) कर्मेन्द्रियाणां पागिन्त्रियेण सहककारणकत्वात् । "पाणि विपयाः॥ चत्वारि पायूपस्थपाणिपादारयानि “पञ्चविषयाणि" पाण्याद्याहार्याणां घटादीनां पञ्चशब्दाद्यात्मकरवा- दिति ॥ ३४॥। । . 17-1 • साम्प्रतं प्रयोदशमु करणेपु केपाञ्चित्यघानभावं सहेतुकमाह-- सान्तःकरणा बुद्धिः सर्व विषयमवगाहने यस्मात् । तस्मात्रिविध करणं द्वारि, द्वाराणि शेषाणि ॥ ३५ ॥ १. तन्मात्रपदे । २. 'भूनभाविनावाकरोति' इति पायान्तरम् ।

·अन्तःकरणानां प्राधान्यम् । [सा. त. " सान्तःकरणा" इति । "द्वारि" प्रधानम् । “द्वाराणि" करणानि ( १७९) सर्वविधक- याह्येन्द्रियाणि द्वाराणि । तैरुपनीतं सर्व विषय रणेषु अन्तःकरणानां समनो ऽहद्वारा बुद्धिः यस्मादवगाहते ऽध्यवरयति प्राधान्यम् ॥ तस्माहाहोन्द्रियाणि द्वाराणि, द्वारवती च सान्तः- करणा बुद्धिरिति ॥ ३५॥ . न केवलं वाह्यानीन्द्रियाण्यपेक्ष्य प्रधानं बुद्धिः, अपि तु ये यहबारमनसी द्वारिंगी ते अप्यपेक्ष्य दुद्धिः प्रधानमित्याह-- एते प्रदीपकल्पाः परस्परविलक्षणा गुणविशेषाः । कृत्रं पुरूपस्यार्थ प्रकाश्य युद्धौ प्रयच्छन्ति ॥ ३६॥ "एते " इनि । यथा हि प्रामाध्यक्षः कौटुम्बिकेभ्यः करमादाय विषया- (१८०) अन्त:- ध्यक्षाय प्रयच्छति, विषयाध्यक्ष सर्वाध्यक्षाय, म करणेष्वपि युद्धेः प्राधा. यन्नि, मन महल्याहशाराय, अहवारश्चाभिमाय च भूपतये; तथा बाधेन्द्रियाप्यालोच्य मनसे समर्प- न्यम् ॥ बुद्धा मर्याध्यक्षभूताया,-तदिवमुक्तम्-" पुरुपरमार्थ ' प्रकाश्य युद्धी प्रयन्ति " इति ॥ यायन्द्रियमनोऽहाराश्च "गुणविशेषाः" गुणानां सावरजम्नममा विकारा, (१८१) परस्पर- विरोधीलानामपि ते तु परस्परविरोधला अपि पुस्पायन भीगापदर्ग- गुणाना पुण्यार्यरूप रूपेणकयाश्यतासीताः, यथा वतितर पक्ष्यः सस्तम- एय कार्य प्रगतिः प्रदी- सापनयेन स्पनाशाय मिरिताः प्रदीप:, एघमेते गुणविपाः इति योजना ॥ ३६॥ पवन्। । . कम्मापुनर्बुद्धी प्रयानि, म मु द्विरद्वाराय द्वारिणे मरसे यत मयं मत्युपभोग यस्ता पुरुषम्य साधयति युद्धिः । मय चरिशिपि पुनः प्रधानपुमपान्तरं पश्मम् ॥ ३७॥ "मयंम्" नि । मयार्थग्य प्रयोजाया गय मायाधर्म तम् ·को. ३३.५८] सर्वेभ्यो बुद्धेः प्राधान्यम् । MY प्रधानम् । युदिशास्य साक्षारमाधनम् , सम्माग्मेव ( १८२) युद्धेः प्रधानम् । यथा सांध्यक्षः साक्षादामार्थसाधनतया प्राधान्यगाधनम्-गाशा- प्रधान मितरे तु प्रामाध्यक्षादयानम्पनि गुणभुनाः । रपुरपसायनवान् ॥ युमिर्हि पुस्मन्निधानात् तच्छायापाया तद्रूपेष मविपयोपभोगं पुरसस्य माधयति । नुपदुःपा. नुभयो हि भोगः, स च बुद्धी, युद्धिश्च पुरुगरपति, सा च पुरुषमुपभोजयति । ययाऽालोचनसासाभिमानाश्च तत्तपपरिणामेन युद्धायुपसंक्रांताः सन्द्रिय. व्यापारा अपि युद्धरेव म्यञ्यापारेगाध्यवमायेन सहकन्यापारीभवन्ति, यथा स्वसैन्येन मह प्रामाध्यक्षादिमन्यं पाध्यक्षस्य भवति । "म" शन्दादिक "प्रति" य" उपभोग. " “पुरुषम्य "तं साधयति ।। ननु पुरुषस्य सर्वविषयोपभोगसम्मादिका यदि बुद्धिः तनिर्मोक्ष इत्यत माह पश्चात् "प्रधागपुरण्योरन्तर" विशेष "विशि (१८३) पुरुषार्थत्याप- नटि" करोनि-यदिनाकं पचतीति, करणं च वर्गस्य कृतकत्वादपि प्रतिपादनम् । ननु प्रधानपुरपयोरन्तरस्य कृतकवाद- नानिस्त्वम्-करणस्या- नित्यत्वम् , तत्कृतस्य मोक्षस्यानित्यवं स्यादित्यत अधाधनार्थत्वात् ॥ आह-"विशिनधि"-' प्रधानं सविकारमन्यवह- मन्य' इति विद्यमानमैवान्तरमविवेकेनाविद्यमानमिव बुद्धिबोधयति, न तु करोति, येनानियत्यमित्यर्थः । अनापवर्ग: पुरुषायों दर्शिनः, " सूक्ष्मम् " दुर्लक्ष्यम् तदन्तरमित्यर्थः ॥ ३७॥ १६. तदेवं करणानि विमध्य विशेषाविशेषान् विभजते- तन्माप्राण्यविशंषाः तेभ्यो भूतानि पञ्च पञ्चभ्यः । पते स्मृता विशेषाः, शान्ता घोराश्च मूढाश्च ॥ ३८ ॥ " तन्मात्राणि " इति । शन्दादितन्मात्राणि सूक्ष्माणि । न चर (१८४) अविशष- शान्तत्यादिरस्ति उपभोगयोग्यो विशेष इति (सूक्ष्म) कथनम् ॥ मात्रशन्दार्थः ॥

·[स. त. " विशेषकथनम् । अविशेषानुक्त्वा विशेपान्यक्तुमुत्पत्तिमेपामाह-" तेभ्यो भूतानि" इति । (१८५) विशेष(स्थूल) तेभ्यस्तन्मात्रेम्यो यथासंख्यमैकद्वित्रिचतुःपञ्चभ्यो कथनम्-तदुत्पत्तिप्रद- भूतान्याकाशानिलानलमलिलावनिरूपाणि र्शनपूर्वकम् ।। "पञ्चभ्यः" तन्मात्रेभ्यः ३॥ अस्त्वेनेपामुत्पत्तिः, विदोपत्वे किमायातमित्यत आह-"एते स्मृता विशेषाः" इति । कुतः-"शान्ता घोराश्च मूढाश्च (१८६) भूताना स्थू- एको हती द्वितीयः समुच्चये । यस्मादाकाशादिषु लखे हेतुकथनम् ॥ स्थूलपु सरवप्रधानतया केचिच्चान्ताः सुखाः, प्रकाशा लघवः, केचिदनःप्रधानतया घोराः दुःखाः अनवस्थिताः, केचित्तमःप्रधान- तया म्टा विषण्णा गुरवः । ते ऽमी परस्सरण्यावृपया ऽनुभूयमाना 'विशेषाः'। इनि च ' स्थूलाः' इति चोच्यन्ते । तन्मात्राणि स्वस्मदादिभिः परम्परम्याव- तानि नानुभूयन्ते, इत्यविशेषाः सूक्ष्मा इति चौच्यन्ते ।। ३८ ।। " चकार “ विशेषाणामवान्तरविदोषमाह- 19.1 सूक्ष्मा मातापितजाः सहप्रभूतैत्रिधा विशेषाः स्युः । मूदमास्तेषां नियता, मातापितजा निवर्तन्ते ॥ ३९ ॥ मूक्ष्मा" इति । "निधा विशेषाः स्युः" इति, वान् विशेषप्रकारा- नाह-“मूक्ष्माः "मुक्ष्मदेवाः परिकरियताः, "माता- (१८५) अयान्तरविशे- पितृजाः " पाटकौशिकाः । तत्र मातृतो लोमलाहित. पकानम्-मुहममानृषि- मांसानि, पितृतस्नु प्राय्यस्थिमज्ञान इति पद कोगाः। तृजभेदन॥ प्रयानि महान्ति भूनानि "प्रभूनानि "-तरमह । सूक्ष्म शरीरमको विशेषः, मातापितृलो दिन यः, महाभृतानि तृतीयः, महा- भूननगं च घटादीनां नियंग इति । (1८८) सम्ममा सूक्ष्ममातापितृजगोदहयाविशेषमाह मूम्मा- म्ने गम्" इमिाविशेषणांमध्ये येते"निपता:"" सामियोदः निन्य. पानग्यवनियन्धनः। " मानातिना निवसन्ले " इति, रमान्ता या भामाम्ना था विदन्ता येमि ॥ १९॥ --- १.नित्यः। २.भमन्याः।

·को. ४०] सूक्ष्मशरीरविभागः । सूक्ष्मशरीरं विभजते- पूर्वोत्पन्नमसतं नियतम्महदादिसूक्ष्मपर्यन्तम् । संसरति निरुपभोग मावैरधिवासितं लिङ्कम् ॥ ४० ॥ 'पूर्वोत्पसम्' इति । " पूर्वोत्पन्नम्" प्रधानेनादिसर्गे प्रतिपुरुषमेक- कमुत्पादितम् । असक्तम्" अव्याहतम् शिलाम- ( १८९) सूक्ष्म- प्यनुविशति । "नियतम्" आ चादिसर्गादा शरीरोपपादनम्-तस्य च महाप्रलयादवतिष्टने, -" महदादिसूक्ष्मपर्यन्तम्", लक्षणानि-(१)असक्त- महदहवारकादशेन्द्रियपञ्चतन्मात्रपर्यन्तम् । एपां त्वम्-(२)नित्यत्वम्॥ समुदायः सूक्ष्मं शरीरम् , शान्तघोरमूडैरिन्द्रियैर. वितत्वाद्विशेषः ॥ नन्यस्वेतदेव शरीरं भोगायतनं पुरुषस्य, कृतं दृश्यमानेन पाटकौशिकेन शरीरेणेन्यत आह-"संसरति" इति । उपात्त. (१९०) (1) समरः मुपानं पाटकौशिकं शरीरं जहानिहाय हाय धीपादत्ते- णम् निरुपभोगत्वं च कस्मात् इति "निरुपभोगम्" यतः, पादकौशिकं ततश्च पाट्काशिक- शरीर भोगायतनं विना सूक्ष्मं शरीरं निरुपभोग शरीरस्यावश्यकत्वम्॥ यस्मात्तस्मारमूक्ष्मं शरीरं संमरति । ननु धर्माधर्मनिमित्तः संसारः, न च सूक्ष्मशरीरस्यास्ति तद्योगः, तत्कथं (१९१) धर्माधर्मादि- संसरतीत्यत आह-"भावरधिवासिनम्" इति । भावरविवासितत्वमूलक धमाधर्मज्ञानाज्ञानवैराग्यावैराग्यैश्वर्यानश्वर्याणि भावा:- सत्संसरणम् ॥ तदन्विना बुद्धिः, तदन्वितज्ञ सूक्ष्मं शरीरमिति तदपि भावैरधिवासितम्, यथा मुरभिचम्पककुमुमसम्पर्का- द्वस्त्रं तदामोदवामितम्भवनि । तसादावरेवाधिवासितत्वात्मसरति । कस्मात् पुनः प्रधानमिव महाप्रलये ऽपि नटरोरन तिटनीत्यत आह-- ( १९२) महाप्रलये लिजम्" इति । लयं गरछत्तीति लिङ्गम्-हेनुमानेन तस्य लयं गमितवा- चास्य लिङ्गत्वमिति भावः ॥४०॥ लिङ्गत्वम् ॥ १. प्रत्यात्मभिन्नमिति केचित् ।

·- 19.1 मूक्ष्मशरीरस्यावश्यकत्वप्रदर्शनम् । [ सां. त. स्यादेनत्-बुदिरेव साहद्वारेन्द्रिया कस्मान संगरति! कृतं सूक्ष्मशरीरेणा- प्रामाणिकनेन्यत आह- 'चित्रं यथाश्रयमृते स्थाण्यादिभ्यो विना यथा च्छाया। तद्वद्विना विशेपैन तिष्ठति निराश्रयं लिड्सम् ।। ४१ ॥ 'चित्रम्" इति । लिजनान् ज्ञापनात् बुद्धयादयो 'लिङ्गम्', तत् अना- श्रयन्न तिष्ठति । जन्ममरणान्तराले बुद्धयादयः प्रत्यु- (१९३) सूश्मशरीर- स्पनशरीराश्रयाः, - प्रत्युत्पन्नपञ्चतन्मात्रयत्वे स्यावश्यकलप्रदर्शनम् ॥ बुद्धयादित्वात् - दृश्यमानशरीरवृत्नियुद्धयादिवत् । " विना विशेषः" इति, सूक्ष्मः शरीरै रित्यर्थः । आगमश्चात्र भवति- "ततः सत्यवतः कायात् पाशयद्धं वशङ्गतम्। अगुष्टमा पुरुष निश्वकर्ष (महाभारत वनपर्व-अध्याय २९६.) इत्यगुष्टमायग्वेन सूक्ष्मदारीरस्वमुपलक्षयति । आत्मनो निष्कर्षासम्म वान् मूक्ष्ममेव शरीरम् 'पुरुषः', सदपि पुरि स्थूलशरीरे शेते इति ॥ ४५ ॥ सनि - बलाधमः " एवं मूश्मशरीरास्तित्वमुपपाद्य यथा मसरति, येन हेनुना च-तदुभयमाह-' man am:- ॥ "निमिसम्" धमाधमांदि, "नैमिनिकम्" तेषु तेषु निकायेषु (.१९४) सम्मशरीर- यथायथं पादकौशिकतारोमहः, मम धर्मादिनिमित- सगरण्यकार:॥ प्रमयः । निमितरा नमित्तिका-तत्र यः प्रमाः प्रमकिस्तया "नदयमवतिएतं लिम्" मुश्म शरीरम् । यथा हिमटस्तां नो भूमि विधाप परशुरामो या जातशयों १. विमा कारिका स्थलशरीरपरतया व्याख्याय 'लिगम' लिश * विशेषः ' स्थलशरीगरियातुः । अन्ये नु'लिम्' लिजसरीरं विशः गगाधानता मामगारिति । एतन्मने शमयम-रिम, तर. घिटनभूत मामारीरम् , तदघिटानभून य र लामिनि ।

·की. ४२-४३] निमित्तनमित्तिकविभागः 1 " - । वत्मराजी वा भवति, एवन्नत्तरस्थूलारीरपरिग्रहणादेयो वा मनुष्यो वा पशुर्वा वनम्पतिर्वा भवति सूक्ष्म शरीरमित्यर्थः ।। कुतस्त्यः पुनरस्यदृशो महिमेत्यत आह-"प्रकृनैर्विभुत्वयोगान्" इनि । तथा च पुराणम्- (१९५) सूक्ष्मशरीर- संसरणे हेतु:-प्रकृतेवि. "वैधरूप्यान् प्रधानम्य परिणामी ऽयमद्भुत' इति ।। ४२ ॥ भुत्वम् ॥ "निमित्तनैमित्तिकमसन" इत्युक्तम्-तत्र निमित्तनमित्तिके विभजते-- 21.1 ससिद्धिकाच भायाः मारुतिका कृतिकाच धर्माद्याः। दृष्टाः 'करणायिणः कार्याश्रयिणश्च कललाद्याः ॥४३॥ सांसिद्धिकाच" इति । “वैकृतिकाः" नैमित्तिकाः, पुरुषस्य जातस्यो- तरकालदेवताराधनादिनापन्नाः । “प्राकृतिकाः (१९६) निमित्तनै- मित्तिकविभाग:-धर्मादि- स्वाभाविका भावाः सांसिद्धिकाः। तथा हि-सर्गा- रूपनिमित्तस्य प्राकृतिक- दावादिविद्वाननभगवान् कपिलो महामुनिधर्मज्ञान- वतिकभावकथनम्, धेराग्यश्वर्यसम्पज्ञः प्रादुर्बभूवेति स्मरन्ति । वैकृताश्च भावा असांमिडिकाः, ये उपायानुटानेनोत्पन्नाः, तस्य च करणाश्रयित्व- वर्णनम् ॥ यथा प्राचेतसमभृतीनाम्महीणाम् । एवमधर्माज्ञाना- वैराग्यानश्वर्याण्यपि ॥ कार्य शरीरं तदायिणः, तस्यावस्थाः, करलघुयुदमांसपेशीकरण्डाद्या- (१९७) शरीरग्रह. प्रत्याव्यहा गर्भस्थस्य, ततो निर्गतस्स बालस्य रूपनैमित्तिकस्य कार्या- थाल्यकौमारयौवनवार्धकानीति ।। ४३ ।। श्रयित्वकथनम् ॥ भवगतानि निमित्तनमित्तिकानि । कतमस्य तु निमित्तस्य कतमन्नमि- त्तिकमित्यत आह- (१९८) निमित्त विशेषाणां कार्यविशेष निरूपणम् ॥ १. करणमत्र बुद्धिः । २. ' स्वाभाविकाः' यावस्तुमाविनः, 'वकृतिकाः' कादचित्तवृत्तयः।। गौडपादभाथ्ये तु-'भागनिया चिन्त्यन्ते-गामिद्धिवाः, प्राकृताः, बैंकृताधेयुक्तम् । + ।

·वन्धत्रविष्यनिरूपणम् । [सां. . " -- धर्मण गमनमूर्य, गमनमधस्ताइयत्यधर्मेण । मानेन वापरगा, विपर्ययादिप्यते बन्धः ॥ ४४ ।। "धर्मेण गमनमूर्ध्वम्” युप्रभृतिषु लोकेषु। “गमनमप्रस्तावत्यधर्मेण" (१९९) धर्मस्य अध्य. मुलादि' लोकेषु। हानेन चापवर्गः।"तावदेव गमनं प्रति अधर्मस्या- प्रकृतिभोगमारभते न यावद्विवेकख्याति करोति; अथ घोगमनम्पति, जानस्या- विवेकण्याती सत्यां कृतकृत्यतया विवेकख्यातिमन्न- पवर्गम्पति, अज्ञानस्य म्पुरुषम्पति निवर्तते । यथातु:- चबन्धनम्पति-कारण- स्वमू॥ “विकर यातिपर्यन्तं ज्ञेयम् प्रकृतिरेटिवम्" इति ॥ “विपर्ययात्" अतापज्ञानात् “इष्यते बन्धः " स व विविधः-प्राकृतिको वैकृतिको दाक्षिणमवेति । तत्र प्रकृतावाल्म- (२००) कन्धर्वविध्य- ज्ञानाचे प्रकृतिमुपासते तेषां प्राकृतिको वन्धः, निरूपणम् प्राहतिक-च- पुराणे प्रकृतिलयान् प्रत्युच्यते । कृतिक दाक्षिणवरूपम्॥ "पूर्ण शतमहनं हि तिष्टन्त्यव्यक्तचिन्तकाः" इति ।। कारिको बन्धन्तेषां ये विकारानेव भूतेन्द्रियाहवारयुद्धीः पुरुषधिोपामले, तान् मनीदमुच्यते- दश मगन्ताामीह तिष्यतीन्द्रियचिन्तकाः। भौतिकाम्नु शतम्पूर्ण, सहसवाभिमानिकाः ॥ बादादा सहवाणि तिष्टन्ति विगतम्वराः । से मल्यमी विदेहा येषां वैकृतिको वन्धः" इति ।। - १. भूतानि पालन्तरम् । २. 'मारिकाः 'ये भूनान्येव पुरुषधियोपासते 'भाभिमानिकाः'-ये हमारमेव पुस्पधियोपासते । 'खाः '-ये बुदिमेव पुधिगगते। ३.तिहा:-यहांतकवता संज्ञान्तरमिदम् पारिभाषिकम् ।

·कौ. ४५.४६] वैराग्यादीनां फलकथनम् । इष्टापूर्तेन' दाक्षिणकः । पुरुषतत्वानभिज्ञो होटापूनकारी कामोपहत्तमना बध्यते इति ।। ४४॥ वैराग्यात् प्रातिलयः, संसारो भवति राजसादागात् । ऐश्वर्यादविघातो विपर्ययात्तद्विपर्यासः ॥ ४५ ॥ 'वैराग्यात् प्रकृनिलयः" इति-पुरषतावानभिज्ञस्य वैराग्यमात्रात् (२.१) वैराग्यात् प्रकृनिलयः,, प्रकृतिग्रहणेन प्रकृतिमहदहङ्कारभूते- प्रकृतिलयः॥ न्द्रियाणि गृह्यन्ते, तेष्वात्मबुद्धयोपास्यमानेषु लयः । कालान्तरेण च पुनराविर्भवति ।। “संसारो भवति राजसादागात्" इति । 'राजसात्' इत्यनेन रजमी (२.२) राज- दुःखहेतुत्वात् संसारस्य दुःखहनुता सूचिता ॥ सादागात् मंमार। ऐश्वर्या दविधान" इति-इयायाः । ईश्वरो हि यदेवेच्छति तदेव क्रोति । (२.३) ऐश्व- 'विपर्ययात्" भनैश्वर्यात् " तद्विपर्यासः" सर्वत्रे. राविधात इत्यर्थः॥४५॥ यादिन्टानभिघातः, अनैश्वर्याचेच्छाभिघातः॥ 25.1 बुद्धिधर्मान् धमादीनष्टी भावान् समासच्यामाभ्यां मुमुक्षूणां हेयोपादेयान् दायितुं प्रथमन्तरवत् समासमाह- एप प्रत्ययसगी विपर्ययाशक्तितुष्टिसिद्धचारयः । गुणवैषम्यविमर्दात्, तस्य च भेदास्तु पञ्चाशत् ॥ ४६ ॥ १. वापीकूपतडागादि देवतायतनानि च । अन्नप्रदानमारामाः पृतमा प्रचक्षते ॥ एकाग्निमिवनं त्रेतायो यच हूयते । अन्तर्वेदा च यदानमिष्टन्तदमि- यते । २. यः प्रकृतिलय गन्छति ।

·प्रत्ययसर्गभेदाः [सां. त. 0 एपः" इति । प्रतीयते ऽनेनेति प्रत्ययो वुद्धिः, तस्य सर्गः। नन्न "विपर्ययः" अज्ञानमविद्या, साऽपि बुद्धिधर्मः, (२०४ ) विपर्ययादि. "असन्तिः " अपि करणवैकल्यहेतुका बुद्धिधर्म एव । युद्धिसर्गस्य समासेन 'नुष्टिसिद्धी" अपि वक्ष्यमाणलक्षणे बुद्धिधर्मावेव । कथनम् ॥ तत्र विपर्ययाशतितुष्टिषु यथायोग सप्तानाञ्च धर्मा- दीनां ज्ञानवर्जमन्तर्भावः; सिद्धी च ज्ञानस्येति ।। व्याममाह-" तस्य च भेदास्तु पक्षाशत्" इति । कस्मान् ? गुण. धेपम्यविमदात् इति । गुणानां वैपग्यमेकैकस्या- (२०५) तस्यैव व्यामेन धिकवलता द्वयोर्द्वयोर्वा, एकैकस्य न्यूनबलता द्वयो- कथनम्-पञ्चाशद्भेदाः ॥ यावां, ते च न्यूनाधिक्ये मन्दमध्याधिक्यमानतया यथाकार्यमुनीयेते । तदिदं गुणानां वैषम्यम् तेनोपमर्दः एकैकम्य न्यूनस्य द्वयोर्वा ऽभिभवः । तस्मात्तस्य भेदाः पञ्जाशदिति ॥ ४६ ।। " तानेव पाशझेदान् गणयति- पञ्च विपर्ययमेदा भवन्त्यशक्तिश्च करणवैकल्यात् । अष्टाविंशतिभेदा तुष्टिर्नवधा ऽधा सिद्धिः॥४७॥ "प" इति । अविद्याऽस्मितारागद्वेषाभिनिवेशा यथासंण्यं तमो- मोहमहामोहतामिस्त्रान्धतामिस्रसंशकाः पञ्च विपर्यय- (२०६) विपर्ययादीना विशेषाः, विपर्ययप्रभवानामप्यस्मितादीनां विपर्यय- पञ्चाशद्रदपरिगणनम् ॥ स्वभावत्वात् । यद्वा-यदविद्यया विपर्ययेणावधार्यते वस्तु, अस्मितादयस्तरस्वभावाः सन्तस्तदभिनिवि- शन्ने । अत एव परवांविद्येयाह भगवान वागण्यः ॥ १७ ॥ (२०७)विर्ययादीना सम्प्रति पचानां विपर्ययभेदानामवान्तरभेदमाह-- प्रत्येकमवान्तर भेदस्य- नम्-जगप्रयम विपर्य- यस्यद्वापारः॥

·को. ४८ ] . । विपर्ययभेदानामवान्तरभेदाः । uo १ भेदस्तमसोऽपविधी मोहस्य च, दशाविधी महामाहः । तामिस्रोमादशधा, तथा भवन्याधतामित्रः॥४८॥ "भेदः" इति । भेदम्तमसो ऽविद्याया अष्टविधः । अष्टस्त्र व्यक्त.मह- दहवारपञ्चतन्मात्रेवनात्मस्वामवुद्धिरविद्या तमः, ( २०८) भविद्यारूप- विपर्ययस्याष्टविधत्तम् ॥ अष्टविधविषयावात्तस्थाष्टविधवम् ॥ " मोहम्य च" इति, अनाप्यविधी भेदकारेणानुपश्यते । देवा ( २०९) अस्मितारूप सविधर्मश्चर्यमासाद्यामृतवाभिमानिनो ऽणिमादिक मात्मीयं शाश्वतिकमभिमन्यन्ते, सेयमस्मिता मोहो विपर्ययस्याविधत्तम् ।। ऽविधश्वर्यविषयत्वादष्टविधः "दशविधो महामोहः " इति । शब्दादिपु पसु दिव्यादिव्यतया (२१०)रागरूपविप- दशविधविषयेषु रञ्जनीयेपु राग आसक्तिमहामोहः,. र्ययभ्य दशर्विवत्वम् ।। सच दाविध विषयाचाहविधः।। " तामियो" पो “ ऽष्टादशधा" शब्दादया दशविषया रजनीयाः- स्वस्पत, ऐश्वर्यन्वणिमादिका स्वरूपतो रक्षनी- (२११) द्वेपरूपविपर्य- यम् । कि नु रञ्जनीयशब्दाद्युपायाः । ते च शब्दादय यस्यामादा विधात्वम् ।। उपस्थिताः परस्परणोपहन्यमानास्तदुपायाश्चाणिमादयः स्वरूपेणय कोपनीया भवन्तीति शब्दादिभिर्दशभिः सहाणिमाद्यएकमष्टादशति, तद्विषयो द्वैपस्तामियो ऽष्टादशविषयत्वादष्टा- दशति । " तथा भवत्यन्धनामियः" अभिनिवेशी उन्धतामिस्रः । तथेत्यनेनाटा. ददाधेन्यनुपायते । देवाः स्ववणिमादिकमष्टविधर्म- (२१२) अभिनिवेश. श्वर्यमामाय दश शब्दादीन् विषयान् भुलाना रूपविपर्ययस्य यादश- 'शब्दात्यो भाग्यास्तापायाश्चाणिमादयो ऽस्माकम- विधत्तम् ।। सुरादिभिर्मोपघानियत' इनि-बिभ्यति । तदिदं भयमभिनिवेशो ऽन्धतामिस्रो ऽष्टादशाविषयवादष्टा- दराधेति ॥ - - ·अष्टाविंशतिप्रकारका अशक्तयः । [स.त. (२१३) विपर्ययाका सोऽयं पञ्चविधो विकल्पो विपययो ऽवान्तरभेदा- न्तरभेदसमष्टिसंख्या द् द्वापष्टिरिति ॥ १८ ॥ द्वापष्टिः ॥ “ (२१४) अष्टाविंशति- तदेवं पविपर्ययभेदानुक्त्वा ऽष्टाविंशतिभेदाम- प्रकारकाशक्तिकथनम् ।। शक्तिमाह--- एकादशेन्द्रिययधाः सह वुद्धियधैरशक्तिरुद्दिष्टा । समदश वधा बुद्धविपर्ययात्तुष्टिसिद्धीनाम् ॥४९॥ एकादश"-इति । इन्द्रियबधस्य ग्रहो युद्धिवधहेतुत्वेन, न स्वशक्ति- (२१५) एकादशेन्द्रि यवधजन्यकादशविधा- भेदपूर्णत्वेन " एकादशेन्द्रियवधाः "-- ऽशक्ति ॥ वाधियं कुष्टिता ऽन्धत्वं जइता ऽजिघ्रता तथा । मूकनाकोण्यपजुत्वक्लव्योदावर्तमन्दताः ॥ यथाल्यं श्रोत्रादीनामिन्द्रियाणां वधाः। एतावत्येव तु तद्वेतुका बुद्धर- शक्तिः स्वव्यापारे भवति । तथा चैकादशहेतुकत्वादेकादशधा बुद्धेरशक्तिरुच्यते । हेतुहेतुमतोरभेदविवक्षया च सामानाधिकरण्यम् ॥ तदेवमिन्द्रियवधद्वारेण वुद्धेरशक्तिमुक्त्वा स्वरूपतो उशक्तीराह--" सह (२१६) युद्धेः साक्षा- बुद्धियधैः" इति । कति युद्धेः स्वरूपतो वधा इत्यत आह-" दशक्तिः सप्तदशविधा। सप्तदश वधा युद्धेः" । कुतः?" विपर्य- यात्तुष्टिसिद्धीनाम् । "तुष्टयो नवधेति तद्विपर्ययान- निरूपणानवधा भवन्ति, एवं सिद्धयो ऽसाविति तद्विपर्ययास्तनिरूपणादष्टी भवन्तीति ॥४९॥ .(२१७) नववियनु- शियनम् ॥ तुहिनवधायुक्तम् , तः परिगणयनि- - ·को.५०] नवविधतुष्टिवर्णनम् । आध्यात्मिकाश्चतस्रःसन्त्युपादानकालभाग्यारयाः । 25.1 वाह्या विषयोपरमात् पञ्च,-नव तुष्टयो ऽभिमताः ॥५०॥ "आध्यारिमकाः" इति । आध्यात्मिका:--'प्रकृतिव्यतिरिक्त आत्मा (२१८) चतुर्विधा- ऽस्ति' इति प्रतिपद्य, ततो ऽस्य श्रवणमननादिना ध्यात्मिकनुटिकथनम् ॥ विवेकमाक्षात्काराय स्वसदुपदेशनुष्टो यो न प्रयतते तस्याध्याम्मिशाश्वतम्रस्तुष्टयो भवन्ति, प्रकृतिव्यनि- रिक्रमामानमधिकृत्य यस्मात्तास्तुष्टयस्तलादाध्यामिकाः। कास्ता इत्यत आह-"प्रकृयुपादानकालभाग्याल्याः", प्रत्यादिराच्या यामां ताम्नथोनाः ।। 'तन्त्र प्रत्यारया तुष्टिर्यथा कस्यचिदुपदेशे,-'विवेकमाक्षाकारोहि (२१९) आध्यात्मि- प्रकृतिपरिणामभेदस्ता प्रकृतिरेव करोतीनि कृतन्त- दयानाभ्यासेन, तलादेवमेवास्तु वाम,'- इति सेय- कटियु प्रथमा प्रक- मुपदेष्टव्यस्प नुष्टि प्रकृती, मा नुष्टिः प्रकृग्यारया स्याख्या अम्म:॥ अम्भ उच्यते ॥ या नु,-'प्राकृत्यपि विवेकस्यातिन,सा प्रकृतिमात्राद्भवनि, माभूत्सर्वस्य (१२०) द्विनीया उपा- सर्वदा, तन्मात्रस्य सर्वान् प्रत्यविशेषात् प्रवज्या. दानाख्या मलिलम् ।। याम्नु सा भवति, तसात् प्रवज्यामुपाददीयाः, कृतन्ते ध्यानाम्यामेनायुप्मन् '-इति उपदेशे या तुष्टिः सोपादानान्या 'सलिलम् ' उच्यते ।। था तु,-'प्रयाऽपि न सचोनिवांगदेति मेव कालपरिपाकमपेक्ष्य मिछिन्ते (२२१) तृतीया काला- विधास्थति, मलमुत्तततया तब-इति उपदेशे या स्था मेपः ॥ मुष्टिः सा कालारया 'मैय" उच्यते ॥ १. अधार्य समहरोक:-अम्मः सलिल मेघो वृष्टिः पार तथा मुपारं थ। अग्यच पारापारमनुत्तमाम्म उत्रामाम्भव' इति। २. माला निना। ३. प्रति- मात्रदिवेकस्याता सत्या प्रकृतेः सर्व प्रति गुल्य सम्बन्धवान् मकलजनम्य विवे- कस्यानिः स्यादिनि हदयम् । ४. 'ओप' इनि पायन्तरम् ।

·[सा. त, खल्वनात्मनः नवविधतुष्टिवर्णनम् । या तु,-'ग प्रकृतेर्न कालान्नाप्युपादानाद्विवेकख्यातिः, अपि तु भाग्यादेव। (२२२) चतुर्थों भा- अत एव मदालसापत्यान्यतिवालानि मातुरूपदेशादेव विवेकख्यातिमस्ति मुक्तानि बभूवुः, नस्माद्भाग्यमेव ग्यास्या वृटिः ॥ हेतुर्नान्यत् '-इति उपदेशे या तुष्टिः पा भाग्यास्या 'वृष्टिः' उच्यते ।। बाया दर्शयति-" वाह्याः" तुष्टयः “विपयोपरमात्, पञ्च"। या. प्रकृतिमहदहकारादीनात्मत्यभिमन्य- (२२३) पञ्चविधवाह्य- मानस्य वैराग्ये सति तुष्टयस्ता वायाः, आत्मज्ञाना तुटिकथनम् ॥ भायै सत्यनात्मानमधिकृत्य प्रवृत्तरिति । ताश्च वैराग्ये सति नुष्टय इति वैराग्यहेतुपञ्चत्वाद्वैराग्याण्यपि पत्र, तपञ्चत्वात् तुष्टयः पञ्चेति । उपरम्यते ऽनेनेन्युपरमो वैराग्यम्, विषयादुपरमो विषयोपरमः । विपया भोग्याः शब्दादयः १३, उपरमा अपि पञ्चा तथा हि-अर्जनरक्षणक्षयभोगहिमादोपदर्शनहेतुजन्मानः पशोपरमा भवन्ति । (२२) याटियु तथा हि-सेवादयो धनार्जनोपायाः, ते च सेवकादीन् दुःपातुर्वन्ति, प्रथमा, पारम् ॥ दृप्यदुरीश्वरद्वाःम्पण्डिचण्वार्धचन्द्रजाम् । वेदनां भावयन् माज्ञः कः संवास्यनुपजते " ।। एवमन्ये ऽप्यजनोपायाः दुःसा इति विषयोपरमे या मुष्टिः सपा पारम्' उरयते ।। नया इनिन्धनम् 'राजशगासिाग्निजलौघादिभ्यो विनश्यनीति तदक्षने (२२५) द्विनीया महसमिति माश्यतो विपयोपरमे या तुष्टिः मा दिनीया 'मुपागम्' उच्यते ।। मुपारम्॥ मधा महना श्यागनार्जितन्धनं भुन्यमानं क्षीयते इनि सरक्षयम्भाश्यतो d (२२६) नृतीया पारा- वियोपरमे या नुष्टिः मा तीया 'पारापारम उच्यते ॥ पारम ॥ 1.धारिक:-वरः।

·को. ५०-५१] अष्टसिद्धिकथनम् । एवं शब्दादिभोगाभ्यासान् प्रवर्धन्ते कामाः, ते च विषयाप्राप्ती कामिनं (२२७) चतुर्थी, अनुत्त- दुम्माकुर्वन्तीति भोगदोपम् भावयतो विषयोपरमे या तुष्टिः सा चतुर्थी 'अनुत्तमाम्भ ' उच्यते ।। -- एवज्ञानुपहत्य भूतानि विषयोपभोगः सम्भवति हिसादोपदर्शनाद्विपयो- (२२८) पचमी .उत्त- परमे या नुष्टि. सा पञ्चमी उत्तमाम्भ ' उच्यते ।। माम्भः॥ एवमाध्यामिकीभिश्चतमभिः यायाभिश्च पञ्चभिः 'मव तुष्टयो ऽभि. मताः ॥५०॥ (२२९) मिद्धिभेदा गांगमुण्यभेदैः सिद्धीराह- यनम् ॥ . ऊहः शन्दो ऽध्ययनं दाखविधातास्त्रयः नुहृत्प्राप्तिः । दानं च सिद्धयो ऽटी, सिद्धः पूर्वो ऽइकुशस्त्रिविधः ॥ ५१ ॥ " इति । विहन्यमानस्य दुवस्य नियातद्विधातामय , इनीमा २३० ) सिदिभेदक- मुग्याम्नियः सिद्धयः, तदुपायनया वितरा गोण्यः पञ्ज पिद्धयः, ता अपितुहेतुमनया व्यवस्थिताः । धनम्॥ तपाद्या ऽध्ययनलक्षणा सिद्धिहेतुरेव । मुग्यास्तु सिद्धयो हेनुमन्य एव । मध्यमाम्नु हेनुहेतुमत्यः ॥ विधिपरमुबादध्यात्मविद्यानामक्षरस्वरूपमहणमध्ययनम् प्रथमा सिद्धि (२३१) अध्ययनरूपा म्नारमुच्यते ॥ मयमा मिदिः,तारम्॥ सन्दः' इति पदम् सदानितमर्थज्ञानमुपर क्षयनि, (२३२) शन्दा कार्य कारणोपचारात् । मा द्वितीया मिद्धिः मुतार- दिनाया, मुतारम् ॥ मुस्यते । पाटाभ्यान्तदिदन्धिा श्रवणम् ॥ त.वी.५ तस्कार्यम् गन्नः

·७८
2
"
-
मृष्टेः प्रकृतिकार्यत्वम्
सां.द.
(२५१) सुटिशारणवि उक्तस्य सर्गस्य कारणविप्रतिपत्तीनिराकरोति-
प्रतिपत्तिनिराकरणम् ॥
'इत्येप प्रकृतिकृतो महदादिविशेषभूतपर्यन्तः ।
प्रतिपुरूषविमोक्षार्थ स्वार्य इव परार्थ आरम्भः ॥५६॥
इत्येष” इति । आरभ्यते इति "आरम्भः" सर्गः महदादिभूतः प्र•
(२५२) चार्वाकवेदान्त-
स्यैव कृतो नेश्वरेण, न ब्रह्मोपादानी, नाकारण ।
अकारणत्वे शत्यन्ताभावो ज्यन्तभावो वा स्यात् ।
न्यायमतदूषणम् ॥
न ब्रह्मोपादानः, चितिशक्तेरपरिणामात् । नेश्वराधि.
टितप्रकृतिकृती, निर्व्यापारस्याधिष्टातृत्वासम्भवात् । न हि निर्यापारस्तमा
वास्यायधितिष्ठति ॥
ननु प्रतिकृतश्चेन्, तस्या निन्यायाः प्रवृत्तिशीलाया अनुपरमात् सदैव
(२५३) नित्यप्रत्ति-
सर्गः स्यादिति न कश्चिन्मुध्येतेत्यत आह-" प्रति-
शीलमकृतिकृतमष्टिपक्षे
पुरपविमोक्षार्थ स्वार्थ
आरम्भः
समनिनित्यत्वस्यानि
यौदनाम ओदनाय पाके प्रवृत्तः औदनसिद्धी
क्षस्य च प्रमदशहा-
निवर्तते,-एवं प्रत्येकगुरुपान् मोचयितुम्प्रवृत्ता प्रा.
तभिरासथ।
तियं पुरसम्मोचयति तम्प्रति पुनने प्रवर्तते-तदिन-
माह-'स्वार्थ इव, ' स्वाथै यथा तथा पराय आरम्भ
इत्यर्थः ॥५६॥
"
इव परार्थ
इति ।
स्थादेतन्-'मयं परायं या चैननः प्रवर्तते । न च प्रकृतिरधननयं मयितु.
महति सम्मादस्ति प्रकृतेरधिष्टाना चेतनः । न
(२५४) अननप्रधान-
क्षेत्रमाधेतना अपिमानिमधिष्टानुमईन्ति, सेषां प्रकृति-
मात्तिाका
म्यरूपानभितग्यात् । मम्मादम्ति मादी प्रहने-
रधियाना, पर'-इश्यत आह-
यत्सविधिनिमित्तं क्षीरस्य यथा प्रवृत्तिरसभ्य ।
पुरुषधिमोक्षानिमित्तं तथा प्रत्तिः प्रधानम् ॥ ५ ॥

·की. ५७-५८] ईश्वराधिष्ठाने दोपाः। "वत्सविवृद्धिनिमितम्" इति । दृष्टमचेननमपि प्रयोजनम्प्रवर्तमानम्, (२५५) तत्परिहार:- यथा वत्मविवृद्धयर्थ क्षीरमचेतनम् प्रवर्तते । एव. क्षीरप्रवृत्तिवत्तस्याः प्र- म्प्रकृतिरचेतना ऽपि पुरुषविमोक्षणाय प्रवर्तिष्यते ।। ' वृत्तिः ॥ न च-क्षीरप्रवृत्तेरपीश्वराधिष्टाननिबन्धनत्वेन माध्यत्वास साध्ययभि- चार' इति, साम्प्रतम्प्रेक्षावतः प्रवृत्तः स्वार्थकारू- (२५६) ईश्वराधिष्ठित- ण्याभ्यां व्याप्तत्वात्। ते च जगत्सर्गाद्यावर्तमाने प्रेक्षा- प्रधानमष्टी दोषाः ॥ वस्प्रवृत्तिपूर्वकत्वमपि व्यावर्तयतः। न झवाप्ससकले. प्सितस्य भगवतो जगत् सृजतः किमप्यभिलपिन- म्भवति । नापि कारण्यादस्य सर्गे प्रवृत्तिः, प्राक् सर्गाज्जीवानामिन्द्रियशरी- रविषयानुस्पत्ती दुःयाभावेन कस्य प्रहाणेच्छा कारुण्यम् ? सर्वोत्तरकालं दुःपिनो ऽवलोक्य कारण्याभ्युपगमे दुरुत्तरमितरेनराश्रयत्वन्दूपणम् , कारण्येन सृष्टिः पृष्टया च कारण्यमिति । अपि च करणया प्रेरित ईश्वरः मुखिन पुत्र जन्तून् सृजेस विचित्रान् । 'कर्मवैचिन्याचित्यम्' इति चेत्-कृतमस्य प्रेक्षावतः कर्माधिष्टानेन, नदनधिष्टानमात्रादेवाचेतनस्यापि कर्मणः प्रत्यनुप- पत्तेस्तन्कार्यशरीरेन्द्रियविषयानुम्पत्तो दुःखानुत्पत्तेरपि मुकरवान् ॥ प्रकृनेम्वचेतमायाः प्रवृत्तेर्न स्वार्थानुग्रहो न पा कारुण्यम्प्रयोजकमिति (२५५) प्रकृतिरटी नौतदोपप्रसद्गावतारः । पाराय॑मानन्तु प्रयोजकमुप- तदोषा भावः ।। पद्यते । तस्मात् सुष्टुक्तम्-" वत्सविवृद्धिनिमित्त म्' इति ।। ५७ ।। "स्वार्थ इव" इति दृष्टान्तितम् [ कारिका. ५६ ] तद्विभनते- (२५८) पुरुषविमोक्षा- थम् प्रधानस्य प्रकृतिः॥ यौत्सुक्यनिवृत्त्यर्थं यथा क्रियासु प्रवर्तते लोकः । पुरुषस्य विमोक्षार्थ प्रवर्तत तहदव्यतम् ॥५८॥ 28.1

·प्रधाननिवृत्तिप्रकारः।
[स.त.
औरमुक्य-" इति । औत्सुक्यमिच्छा, सा सल्विध्यमाणप्राप्ती निव-
र्तने । इध्यमाणश्च स्वार्थः, इष्टलक्षणत्वात् फलस्य । दाष्टांन्तिके योजयति-
पुरुषस्य विमोक्षार्थप्रवर्तते तद्वदव्यक्तम्" इति ॥ ५८ ।।
ननु भवतु पुरुषार्थः प्रकृतेः प्रवर्तकः, निवृत्तिस्तु कुतस्त्या प्रकृतेः
(२५९) विवेकख्यात्य- इत्यत आह--
नन्तरम् प्रधाननिवृत्तिः॥
रङ्गस्य दर्शयित्वा निवर्तते नर्तकी यथा नृत्यात् ।
पुस्पस्य तथा ऽऽत्मानं प्रकाश्य विनिवर्तते प्रकृतिः॥ ५९॥
“ रहस्य " इति, स्थानेन स्थानिन पारिपदानुपलक्षयति । 'आत्मानम्'
शब्दाद्यात्मना पुरुपा देन च प्रकाश्येत्यर्थः ॥ ५९॥
-
आह-
स्यादेनन्-'प्रवर्तनाम्प्रकृतिः पुरुषार्थम् । पुरुपादुपकृतात्प्रकृतिलप्स्यते कति
(२६०) गुणयन्याः प्रकृतेः दुपकारम्, आज्ञासम्पादनाराधितादिवानापयितुर्भु
झिया। तथा चन परायाऽस्या आरम्भः'-इयत
प्रत्युपकारं विनय
पुरपोपकारः॥
नानाविधरुपायैरुपकारिण्यनुपायरिणः पुंसः।
गुणवत्यगुणस्य मतस्तम्याथमपार्थकचरति ॥६॥
"नाना-" इति । यथा गुणवानुपायपि भूयो निगुणे ऽस एषानुपकारिगि
स्यामिनि निष्पागधनः, एवमियम्प्रतिमपरियनी गुणयन्युपकारिण्यनुपमा
सिजि पुरो परिश्रमनि पुरगमय यन न म्यामिनि मिदम् ॥५॥

·को. ६१] प्रकृतेरात्यन्तिको निवृत्तिः । ७३ - स्यादेनन्-'नर्तकी नृत्यमारिपन्द्रयो दर्शयित्वा निवृत्ताऽपि पुनस्तदृष्टिकौतू- (२६१) विवेवस्यात्यन- हलात् प्रवर्नते यथा, तथा प्रकृतिरपि पुरपार्थायात्मानं दायित्वा निवृत्ता ऽपि पुनः प्रवत्स्यति -इत्यत न्तरम् प्रधानस्यान्य. आह- न्तिका निवृत्तिः ।। प्रकृतेः सुकुमारतरत्न किञ्चिदस्तीति मे मतिर्भवति । या दृष्टा ऽस्मीति पुनर्न दर्शनमुपैति पुरुषस्य ॥६॥ "प्रकृतेः" इनि । मुकुमारतरता ऽतिपेशलता, परपुरपदर्शनासहिष्णुनेति मावत् । अमूर्यम्पश्या हि कुलवधूरतिमन्दाक्षमन्धरा प्रमादाद्विगलिनसिचया- चला चेदालोक्यते परपुर पेण, तदा ऽसौ यथा प्रयतने, अप्रमत्ता यधनां पर. १.--अस्याः कारिकाया अनन्तरमेवान्ययेक्या कारिकया भवितव्यमिति स्वर्ग- सस्य तिलकान्वयजस्य वालगताधरपण्डितस्य सिद्धान्तः । तत्सक्षेपस्तु- " “ सप्तयां किल येऽर्थाः' इतोश्वरकृष्णवचनानुरोधनार्याणा मतल्या भाव्यम् । किन्तु गौडपादभाष्ये वेकोनसप्ततिरेवोपलभ्यते। भाष्य चक्रपारितमाया उपरि नकस्या अपि तु कारिकयोः ।अन एकपष्टितमाया अनन्तरमेवानया गुनया कारिकया भाव्यम् । भाथ्यगतप्रतीकानुरोदन चपा कारिदय निमांतुं शक्यते- कारणमीश्वरमेकै अवते काल परे स्वभावं वा । प्रजाः कथं निर्गुणनो व्यक्तः कालः स्वभावध ।। अस्ति चास्याः कारिकायाः पूर्वाश्रसन्दर्भसङ्गतिः । निरीश्वरत्तप्रतिपादकत्वाच नचिदसहिष्णुना च्याविनेयम् । किन्तु भाष्यच्यावनममा विस्मनवान् । पूर्वेपा मते स्वभावस्य, कालस्य, ईश्वरस्य वा जगन्मूलत्पमिनि वेताश्वतरमन्त्रेण द्योलने-- स्वभावमेके कवयो वदन्ति कालं तथान्ये परिमुद्यमानाः । देवस्यप महिमा तु लोके येनेदं भ्राम्यते बाह्यचकम् ।। अभ्या नष्टायाः कारिकायाः पूर्वार्द्धमम्मन्मतानुसारेण वेवं पठनीयम् ।- 'कारणीश्वर के पुरुष कालं परे समात्र वा। सूर्यनारायणगाख्रिणा च कृतमेतत्वारिकासण्डनं न मयुक्तिम्म् । तन्मनानुरोये- नेकरितमकारिकाया भाप्यस्यान्तिमे कृतः, वनी च माठरण कृतः मुकुमारतरमिति- सदस्य परामर्शः, प्रकृतकारिका विहायान्यस्याः कारिकाया माध्यवृत्याः सम्भावना निराकरोति । एतदन्न विचारणीयम्- - "इति + ·[सां. त. प्रकृतेरात्यन्तिकी निवृत्तिः पुरुपान्नराणि न पुनः पश्यन्ति,-एवम्प्रकृतिरपि कुलवधूतो ऽप्यधिका दृr वित्रेकेन न पुनश्यत इत्यर्थः ॥ ६ ॥ भाष्यस्यादिमे भाग एवं पश्यते--' अहमनेन पुरपेण दृष्टाऽस्मात्यस्य (म. पुन दर्शन नीति, पुरुषस्यादर्शनमुपयातीत्यर्थः। तत्र सुकुमारतरं वर्णयति- एतदनन्दर भाष्यचरमभाग:-'न पुनदर्शनमुपयाति पुरुषस्य' इति पटनीयः । 'सुकुमारतरं वर्ग- यति' इत्यनन्तरं “केचिदीश्वरं कारणं त्रुवते' इत्यादिपाठस्तु नितरामसङ्गत एव। नहीं- श्वरादीनां कारणत्वं प्रकृतेःमुकुमारतरत्ववर्णनम् । अतो ध्रुवं केनचिदीश्वरनिरासामहि- प्पुना कारिकेय लोपिता । अन्येन च केनचिद्वराकेण भाष्यमेतन्मूलकारिकाविहीनमिति मत्वा तकषष्टितमकारिकामाप्यान्तनिवेशित यया स्थूलदर्शनरपि विभाव्यते । भान एव ' न पुनदर्शनमुपयाति पुरुषस्य ' इत्येतदनन्तरं तेन 'थत प्रकृतेः मुकुभारतर सुभग्यतरं न विविदीयरादिकारणमस्तीति मे मनिर्भवति इति मङ्गलयं प्रशितम्। यथा च नतन्मान्ते तथा स्फुटमेव । परं च, ईश्वरादीना मुभौग्यत्कादिकथनमनि भृशमनर्थकम् । एवं माठरवृत्तावपि यथास्यचित् मंग्रन्थनमेव । अतो वाचस्पत्या. दीनां पुरत एव लुमेय कारिका । यस्तु ननु ईयरनिरागागहिष्णुत्वं कारिकाविलोपे प्रयोन छन् , क्य नान तद्रायविला योजक न स्यात् ' इति मर्यनारायणदास्याभप्रायनत्र घूमा-पस्व मनु बुटिलमते स्वानभिमनेयं वारिका टिपयं याना, न तस्य माध्य हागोवरी- भूतमिनि गम्भाव्यने । न खलु भाष्यकारिफयोर व्यभिचारि महावस्थानं, येन कारिक निमगाायन् भाप्यमान यहिः फुयान् । भाष्य चास्मद्भाग्यमान तरस्ते पनितम् । अतरतादृश दिलमायनन्तरभाविभिलेनकलेमन या मूलकारकाविहीन भाष्यनेत- दिलोश्य यथा तिनकारिकामा नियोजितमिति रादान्तः ॥ अनानि प्रायीन हस्तलिमिनग्न मुलथः टांकाप्रयन पृथक पृथक देगनापस्थिनियन इत्येते तिन मत्प्रथरियता कारिका श्याविनय । भसमय नत्गमये असामान्य मापार अपनी स्मिनिरनि । [इरदातरानी] ·को..६२-६३j पन्धमोश्योः प्रकृतिपरत्वम् । . स्यादेनत्-"पुरुपश्वेदगुणोऽपरिणामी, कयमस्य मोक्षः। मुचेन्धनविश्ले- पार्थत्वात् , सवालनक्लेशकर्माशयानाञ्च बन्धनसमा- (२६२) निर्गुणपुरुषमो- स्यानां पुरपे ऽपरिणामिन्यसम्भवात् । अत एवाम्य च क्षसंसाराद्यसम्मवशा। पुरुषस्य में संसारः प्रेत्यभावापरनामाऽस्ति. निकि- यत्रान् । तस्मात् 'पुरुपविमोक्षार्थम् ' इति रिनं. घचः "इतीमा शङ्कामुपसंहारच्याजेनाम्युपगच्छन्नपारोति ।। तस्मान्न बध्यते ऽद्धा न मुच्यते नापि संसरति कश्चित् । संसरति यध्यते मुच्यते च नानाश्रया प्रकृतिः ॥ १२ ॥ " तस्मान्" इति । अदा न कश्चित् पुरुपो बध्यते, न कश्चित् संसरति; न कश्चिन्मुच्यते । प्रकृतिरेव तु नानाश्रया सती (२६३) तत्परिहार:- यध्यते संसरति मुच्यते वैनि। बन्धमोक्षसंसाराः पुरपे- प्रकृतिगताना मंसारा- पूपर्यन्ते । यथा अयपराजयो भूयगतात्रपि स्वामि- दांना पुष्पे उपचारः।। न्युपचर्येते, तटायेण भत्यानान्नजागिश्वात्, तत्फ- लस्य च शोकलामादः स्वामिनि सम्भवात् । भोगा- पवर्गयोः प्रकृतिगतयोरपि विवेकाग्रहात पुस्पसरवन्ध उपपादिन इति सर्व- म्पुष्कलम् ।। १२॥ नववगतम् 'प्रकृतिगता बन्धसंसारापवर्गाः पुरुरे उपचर्यन्ते' इति । (२६४) प्रकृत्या धर्मादि- किंसाधनाः पुनरेते प्रकृतेः' इत्यत आह-- सप्तरूपन्धनमेकरूपेण तत्वज्ञानरूपेण च मोक्ष- णम् ॥ रुपः समभिरेव तु यनात्यात्मानमात्मना प्रकृतिः। सैव च पुरुषार्थप्रति विमोचयत्येकरूपेण ॥ ६३ ॥ "रूपः" इति । तत्वज्ञानव बनाति धर्मादिभिस्मतभी स्पैधिरिति! पुरपार्थम्प्रति " भोगापवर्गप्रति " आमनाऽऽन्मानम् " एकरूपेण तस्व- ज्ञानेन विवेकन्याया विमोचत, पुन गावंगा न करीनग्यर्थ: ।। ६३ ।। . १. 'मारमना ' युद्धिरूपेण, 'आत्मानम् ' पुरुषमिति चन्द्रिका ।

·माधिपमाभाकरमादधाया दिमाया ऽपि सश्या समुण्टेनम् । नवर A. [st.. " "अविपर्ययात" इति। नियनमनियततया गृहर स्यादेतत्-उत्पचतामीदशाभ्यासात् तत्वज्ञानम्, तथा ऽप्यनादिना मिथ्याज्ञानमंस्कारेण मिथ्यानानं जनायितव्यम्, नया घननियन्धनस्य संखारत्यानुच्छेदप्रपा इत्यत उम्- नादिविपर्ययवासना तथा ऽपि तापमानवामनय तत्वबानोत्सात्तिकथनम् । अवगतमीहशं तत्वम् ,लतः किमित्यत भाह--- एवन्तत्याभ्यासान्नास्मि न मे नाहमित्यपरिशेपम् । अविपर्ययाद्विशुदं केवलमुत्पद्यते शानम् ॥ ६ ॥ एवम् " इति। तत्त्वेन विषयेण तवज्ञानमुपलक्षयति । उक्तरूपप्रको (२६५)अभ्यासातत्वज्ञा- रतस्वविषयनानाभ्यासादादानरन्तर्यदीर्घकालसैविना नोत्पत्तिः ॥ सरवपुरुगान्यतासाक्षात्काग्ज्ञिानमुत्ययते । यद्विपक्ष पश्चान्याम इति तयREATE नि । अत उकम्-" विशुद्धम भ्याखस्तद्विषयकमेव साक्षात्कारमुपजनयति, सरवति इति ।। कुती पिशुश्वामित्यन आइ-"अविपर्ययात " इति । संशयविपर्ययो । ज्ञानस्याविशुद्धी, तद्रहितम् पिशुदलदिदमुना संशया ऽपि विपर्ययः, तन ‘अविपर्ययात् ' हति मंदाविपर्ययाभावो दशित वावविश्यायाध मंश शानभस्वारस्यादिमता तत्कानसंस्करण कंवलम्" इनि-विपर्ययेणामम्मिन्नम् । यद्यपी मनुर हेदः ॥ (२६६) तत्वज्ञानस्य विशुद्धिहेनुः अविपर्यय यविपर्ययामावः॥ पाती निधियां समारः, यदायांद्या भगि~ "निरापदभूतायभायस्थ विषयः। न बनाये ऽपि गुग्ग पक्षपाततः" इति ।

·की. ६४-६५] तत्त्वज्ञानस्वरूपकथनम् । झानस्वरूपमुकम्-" नास्मि, न मे, नाहम्" इनि । 'नास्मि' इत्या- स्मनि क्रियामात्र निषेधति । यधाहुः ‘कृम्बम्नयः (२६८) तत्त्वमानस्वरूप- क्रियामामान्यवचनाः' इति [सिद्धान्तकौमुदी.] । प्रदर्शनम्-सर्वविवाहट्टा- तथा चाध्यवसायाभिमानमइल्पालोचनानि चान्तराणि रनिवृत्तिः ॥ बायाश्च सर्व व्यापारा भात्मनि प्रतिबद्धानि बोद्ध- व्यानि । यतश्चात्मनि व्यापारावेशो नास्त्यतो 'नाहम् । अहमिति कर्तृपदम् , 'अहानाम्यहं होम्यहन्ददे' इति सर्वग्न कर्नुः परा- मात् । निष्क्रियरवे च सर्वत्र कर्तृत्वाभावः । ततः मुष्टकम्-"नाहम्" इति । अत एव "न मे" । कर्ता हि स्वामितां लभते, तस्मात् कुतः स्वाभाविकी स्वामितेत्यर्थः । अथवा "नाम्मि" इति "पुरोऽस्मि, न प्रसवधर्मा"। अप्रसवधर्मियाचाकर्तृत्वमाह-" नाहम्" इति । अकर्तृत्वाच न स्वामितेन्यत आह-"न में" इति । ननु 'एनावन्मु ज्ञातेष्वपि कश्चित् कदाचिदज्ञाती विषयो ऽस्ति, नदज्ञान- (२६९) तत्वज्ञानस्या- अन्नून् बन्धयिप्यति' इसन आह-"अपरिशेपम्" परिशेपत्वम् ॥ इति । मास्ति किचिदस्मिन् परिशिष्टम् ज्ञातव्यम् यनानं दधयिष्यतीत्यर्थः ॥ ६४ ॥ . (२७०) तत्वमाक्षात्कार किं पुनरीदशेन तस्वसाक्षात्कारेश बिध्यतीत्यन फलम् ॥ तेन निवृत्तप्रसवामर्थवशात् सप्तरूपविनिवृत्ताम् । .. प्रकृतिम् पश्यति पुरुषः प्रेक्षकवदयस्थितः 'स्वच्छः ॥६५॥ "तेन" इनि । भोगविवेकमाक्षात्कारी हि प्रकृतेः प्रमोतन्यौ । तो च प्रमूनादिनि नाम्याः प्रसीतव्यमवशिष्यत इति निवृत्तप्रसवा प्रकृनिः । विवेक- ज्ञानरूपो यो ऽर्थम्नम्य वशः सामर्थ्यम् तस्मात् । अतारज्ञानपूर्वकाणि खलु 'धर्माधर्माज्ञानवैराग्यावैराग्यश्वर्यानधर्याणि । वैराग्यमपि केवरनाटिकानाम- तत्त्वज्ञानपूर्वकमेव । तय तत्वज्ञानं विरोधिन्नानस्वज्ञानमुच्छिनत्ति । कारण- 1. 'नाहमिति' तादात्म्यनिषेध इति केचित् २. "सत्य" इति पाठा- न्तरम् । ३. विशुद्धवलशाननति यावत् । ।

·मुक्तपुरुषम्प्रति प्रधानस्य प्रवृत्त्यभावः । [सां. त. निवृत्त्या च सप्तरूपाणि निवर्तन्त इति "सहस्पविनिवृत्ता प्रकृतिः" "अवस्थित" इति निकियः, "स्वरछः" इति रजस्तमोवृत्तिकलुपय बुद्धया ऽसम्मिन्नः। माविक्या नु युद्धया तदा ऽप्यस्य मनार सम्भेदो ऽस्त्येष, अन्यथैवम्भूतप्रकृतिदर्शनानुपपत्तेरिनि ॥६५॥ स्यादैतन्-'निवृत्तप्रसवामिति न मृप्यामहे । संयोगकृतो हि सर्ग इत्युकम्, १२७१ ) एकविषयम- योग्यता च संयोगः, भोकवयोग्यता च पुरुषस्य पेक्ष्य निवृत्ताया अपि चैतन्यम् , भोग्यधयोग्यता च प्रकृतजंडत्यम् विषय- त्वज्ञ । न चैतयोरस्ति निवृत्तिः । न च करणीया- मनोर्षिषयान्तरं प्रति प्रतिशका॥ भावानिवृत्तिः, तजानीयस्यान्यस्य करणीयत्वात् पुनः पुनः शब्दाद्युपभोगवन्'-इत्यत आह- दृष्णा मयेत्युपेक्षक एको, दृष्टा ऽहमित्युपरमत्यन्या। सति संयोगे ऽपि तयोः प्रयोजनम्नास्ति सर्गस्य ।। ६६ ॥ 'रष्टा" इति । करोतु भाम पानःपुन्येन शब्दाधुपभोगम्प्रकृतियया विवेक ग्यातिन कृता, कृतविवेकरयातिम्तु शब्दाद्युपभोगन (२७२) तन्निरासः॥ जनयति । अविवेकर यातिनियन्धनी हि तदुपभोगो, नियन्धनाभावे न तधितुमईति, अंकुर इव बीमा: भावे । प्राकृतान् दि मुखदुःश्वमोहात्मनः शब्दादीनदविवेकान् ‘ममैतत्' दूरपभिमन्यमान आमा भुञ्जीन । एवं विवेकरच्यातिमपि प्रारतीमविवेका देवारमा 'मदयम् ' इति मन्यने । उत्पविकायानिम्नु तदर्मसर्गारदा दीखोपमोनुमति नापि विवेकग्यातिम्मानीमपि कर्तुम् । ततो विदित' आमा न म्वार्थमभिमन्नुमहति पुरगयों च भोगविषको प्राप्यारम्भप्रयो जमविस्यपुरगयी मन्ती न प्रकृति प्रयोजयतः । नदिदमुकम्-"प्रयोजन पारित मर्गस्य" इति । श्रम प्रयुज्यते ममें प्रतिरनेनेति प्रयोजनम्, सपा नाम्नीत्यर्थः ॥ ६॥ १.उसनविण्याक्तिः ·को. ६७] मुक्तस्यापि संस्कारवशाच्छरीरधारणम् । 44 स्यादेनन्-"अस्पन्नतस्वसाक्षात्कारश्चेत्तदनन्तरमेव मुक्तस्य तस्य देह- पातः स्यादिति कधमदेहः प्रकृतिम्पयेत् । अथ (२७३) विविक्तस्या तत्वज्ञाने ऽपि न मुच्यते कर्मणामप्रक्षीणस्यात् ? तेषां स्मनो देहपानात्प्रकृति- कुतः प्रक्षयः? 'भोगात्' इति चेत्, हन्त भोस्त- दर्शनासम्भवशङ्का स्वज्ञाना मोक्षसाधनम्-इति 'व्यक्ताव्यक्तविज्ञान- जन्मना तत्वज्ञाननापवर्ग' इति रिक्त वचः।' भोगेन चापरिसंन्येयः कर्माशयमचयो ऽनियतविपाककालः क्षेतभ्यः, ततश्रापवर्ग- प्राप्तिः' इत्यपि मनोरथमानम्" इत्यत आह- सम्यग्ज्ञानाधिगमात् धर्मादीनामकारणप्राप्ती । तिप्रति संस्कारवशात्, चक्रनामेवद्धतशरीरः ॥ ६॥ मस्यक्" इति। तावमाक्षाकारोदयादेवानादिरष्यनियतविपाक- कालो ऽपि कर्माशयाचयो दग्धबीजभावतया भ (२७४) ननिराम.. जात्यायु गलक्षणाय फलाय कल्पते । क्लेशमलिला- विविक्तस्यापि संस्कार- वसिकायां हि बुद्धिमूमौ कर्मबीजान्य प्रसुवते । वशाच्छरीरधारणम् ॥ तत्वज्ञाननिदाघनिपीतसकलक्लेशलिलायाम्परायां कुतः कर्मबीजानामङ्गुरप्रसवः! तदिदमुक्तम्-“धर्मा- दीनामकारणप्राप्ती" इनि, अकारणत्वप्राप्ताविन्यर्थः । उत्पन्नतत्वज्ञानोऽपिच संस्कारवशात् निष्ठति, यथोपरते ऽपि कुलालच्यापारे चक्रं वेगान्यसंस्कारवशात् भ्रमन् तिष्ठति । कालपरिपाकवशात्परते मंस्कारे निष्क्रियम्भवति । शरीर- स्थिती च प्रारम्धपरिपाको धर्माधौ संस्कारी। तथा चानुश्रूयते-" भोगेन वितरे क्षायित्वा ऽथ समयते" इति " तस्य तावदेव चिरं यावग्न विमोश्ये ऽथ सम्पन्स्ये" इति च [छान्दोग्य, २] । प्रक्षीयमाणाविद्या- मंस्कारावशेषश्च संस्कारम्तशात् नत्सामर्थ्यात् एनशरीरस्तिष्ठति ।। ६७ ॥ स्थादेनत्-" यदि संस्कारशेषादपि नशरोरस्तथा ऽपि कदा ऽस्य मोक्षी (२७५) शरीरना है. मविष्यति ? इत्यन आह- कान्तिकात्यन्तिकमुक्तिः। - ·८० सांस्यशास्त्रस्य प्रामाणिकत्वम् । [सा. त. प्राते शरीरभेदे चरितार्थत्वात् प्रधानविनिवृत्तौ। ऐकान्तिकमात्यन्तिकमुमयं कैवल्यमाप्नोति ॥ ६८॥ "प्राप्ते " इति । अनारब्धविपाकानान्तावत् काशयानां तत्वज्ञाना- मिना वीजभावो दग्धः। प्रारब्धविपासनान्तूपभोगेन क्षये सति, "प्राप्ते, शरीरभेदे" इति-विनाशे-" चरितार्थत्वात् " इति-कृतप्रयोजनत्वात् । प्रधानम्य नम्पुरुषप्रति विनिवृत्ती-" ऐकान्तिकम्" अवश्यम्भावि " आत्य- स्तिकम् " अविनाशि-इत्युभयं 'कैवल्यम् .” दुःखमयविगमम्प्राप्नोति पुरुषः॥ ६८॥ (२७६) नात्यशास्त्र प्रमाणेनोपपादिते इप्यत्यन्तधन्द्वात्पादनाय पर- स्य परमर्पिप्रणीनत्वम् मर्पिपूर्वकत्वमाह-- पुग्पार्थानमिदं गुहाम्परमर्पिणा समाप्यातम् । स्थिन्युत्पत्तिमलयाश्चिन्त्यन्ते यत्र भूतानाम् ॥ ६९॥ पुरप" इनि । “गुह्यम् " गुहानियासि, स्थूलधियां दुर्योधमिति यावन। "परमर्पिणा" कपिलेन नामेव श्रद्धामागमिकत्वेन द्रढयनि- :स्थियुत्पत्तिप्रलयाश्रिन्त्यन्ते यत्र भूतानाम्" इति । 'यत्र' ज्ञानेन्यदर्थम्, यथा 'चर्मणि दीपिनं हन्ति' इनि । भूतानाम् "प्राणिनां "स्थित्यु- त्पत्तिग्रल्याः"आगमः ॥ चिन्यन्ते"॥६९॥ " " (२५७) मान्यगा- स्यादनत्-"यत् परमर्पिणा साक्षाकथितम् तम यस्य गुरुशिष्यपरम्परा धीमहि, यत्पुनरीश्वरकृष्णेन कधिनम् ना कुतः प्रदा?"-दायत आइ- कपिलादारभ्य पशिग- पर्यन्तम् ॥ एनन् पवित्रमान्य मुनिरामुरयानुसम्पया प्रददी । थासुरिगपि पशिवाय, नेन च याधा नन्तन्यम् ॥ ७० ॥ पता"नि। एका पयियम्"-पावनम्-दुगनयमाः पाप्मनः गुनानानि-"भापम् " गर्येभ्यः पविम्यां मुग्यम्, "मुनिः" दिला " ·को. ७१-७२] गुरुशिष्यपरंपरा आमुरये ऽनुकम्पया प्रददी, आसुरिरपि पञ्चशिवाय, तेन च बहुधा कृनं नन्त्रम्" ॥७॥ शिष्यपरम्परया ऽऽगतमाश्वरकृष्णेन चैतदार्याभिः । मंक्षितमार्यमतिना सम्यग्विशाय सिद्धान्तम् ॥ ७१ ॥ "शिष्य" इति । आरात्'याता नावेभ्य इत्यायो, (२७८) ईश्वरकृष्णस्य आर्या मनिर्यस्य मोऽयम् "आर्यमतिः" इति ॥७१॥ गुरुशिष्यपरम्परा॥ - 4. पतञ्च शास्त्रम् , मकलशास्त्रार्थमूचकत्वात्, न तु (२७९) सप्ततिकारि- प्रकरणमित्याह काणा शास्त्रत्वम्॥ मतत्यां किल येास्ताः कृत्स्नस्य पष्टितन्त्रस्य । याण्यायिकाविरहिताः परवादविधर्जिताश्चापि ॥७२॥ मतत्याम्" इति । तथा च राजवार्तिकम् ॥ "प्रधानास्तित्वमेकन्वमर्थवत्वमथान्यता। पारायं च तथाऽनैक्यं वियोगो योग एव च ॥ शेपवृत्तिरकर्तृत्वं मालिकार्थाः स्मृता दक्ष । विपर्ययः पञ्चविधम्तथोका नव तुपयः॥ करणानामसामर्थ्यमष्टाविंशतिधा मतम् । इति पष्टिः पदार्थानामभिः सह सिद्धिभिः" ॥ इति । सेयं पष्टिपदार्थी कथितेति सकलशास्त्रार्थकथनाल्नेदम्मकरणमपि तु शास्त्रमेवे- दमिति सिद्धम् । एकवमयंवत्वम् पारायंच प्रधानमधिकृत्योक्तम् । अन्यन्धम- कत्वम् यहुत्बचेति पुरुषमधिकृत्य । अम्तिन्यम् वियोगो योगश्चेत्युभयमधि- कृत्य । वृत्तिः स्थितिरिति स्थूलसूक्ष्ममधिकृत्य ॥ २ ॥ मनायि कुमुदानीव बोधयन्ती मतां मदा। श्रीवाचस्पतिमिश्राणां कृतिः स्तात् नयकौमुदी । इत्यखिलतन्त्रापरतन्त्रप्रतिभद्वादमदर्शनटीकाकृच्छी- मद्वारसतिमिश्रकृता सांख्यतत्वकौमुदी ।

·S. N... THE TATTVA-KAUNODE [SAMKHYA IT) An English Translation.* (1) We bow to the One Unborn, Red, White and Black, producing many offsprings; we bow also to those Unborn Ones Who'have recourse to Her while She is active, and renounce Her, on having undergone the experiences afforded by her. To the Great Sage Kapila, and to his disciple Asuri, as also to Pancas'ıkha and İs'varakyşna-o these we bow in reverence. (2) In this world, that expounder 18 listened to by the Introduction to audience, who offers expositions of facts Kirka 1 whose knowledge is desired by them. On the other hand, one who expounds doctrines which no one cares for is regarded to be ignorant of worldly affairs as also devoid of the critical faculty: and such an expounder would be disregarded. The doctrine that people care to understand is just that which, on being understood, leads to the fulfilment of the highest aim of man. Consequently, as the science to be (hereafter) explained supplies the means to that final goal, the author introduces the inquiry into its subject matter: • The translation of the Tattvakaumudi was done by me as a class exercise when I was a student of the M. A. Class at the Queen's College. Benares The revising of 16, therefore, is a debt that I owe ta the world of Scholarship. This revisiog I have done now. Though, having been done during the benest part of my life, it may not be much of an in. provement upon its predecessor, yet I am sending out for what it is worth, and leave it to the mercy of competent entics. (Gangagath Jha.

·2 TATTVA-KAUMUDI [13-- Karika 1 There being in this world ) an impediment caused by the three kinds of pain (there arises ) a desire for enquiry into the means of alleviating them. And if (it be urged that the enquiry is superfluous on account of (the existence of) obvious means,--(we reply that it is not so: because these (latter) are neither absolute nor final. (3) The subject-matter of a science would not be enquir- Necessity of ed into-(1) if there existed no pain in this scientific enquiry world: or (2) 'if, though extant, its removal were not desired; or (3) even if desired, its removal were impossible-such impossibility arising cither from the fact of the pain being everlasting in its nature, or from the ignorance of the means of alleviating it, or (4) notwithstanding the possi. bility of removing it, if the subject matter of the science did not afford the adequate means; or (5) lastly, if there were other and casier means elsewhere available, (4) Now, that there is no pain and that its removal 19 The threr-fed not universally desired, are opposed to facts. division of pain This is what is meant by the words: There being an impediment caused by the three kinds of pain. The three kinds of pain constitute ( what is ordinarily called) the "tnad of pain. These are: (1) the intrinsic (Adhyat. mika). (2) the extnnsic (Adhibhaulika) and (3) the divine or superhuman (Ādhidaicika). Of these the intrinsic is twofold, bodils and mental. Bodily pain is caused by the disorder of the several humours, wind, bile and phlegm; and mental pain is due to desire, wrath, avarice, affection, fear, envy. and, and the non-perception of particular objects. All these are called intrinsic on account of their being amenable to internal remedies. Pains amenable to external remedies are two fold: extrinsic and saperhoman. The cxtrinsic are caused by men, beasts, birds, repules, and inanimate things and the southoman ones are due to the esil influence o ·TRANSLATION 3 planets and the various elementals (Yaksa etc.). Thus • the fact that pain, which is a particular modification of the attribute of Rajas-13 experienced by each soul. cannot be gainsaid. Impediment (Abhighata ) is the connection of the sentient faculty with the three kinds of pain subsisting in the * internal organ, which are felt to be disagreeable. It is thus dea of disagreeableness which has been mentioned as the incentive to the allevation of pain. Though pain cannot be' absolutely prevented, yet it is possible to alleviale it—as will be explained later on. This is what is meant by (enquiry to be made) into the means of alleviating the three kinds of pain. In the compound tadapaghatake, the pronoun tat refers to the three kinds of pain; and though this forts the subordinate factor in the preceding compound (duhkhatraya etc. ). yet in the mental conception it is the more proximate (and hence the following pronoun' refers to it in preference to the other and primary factor of the compound ) --What is meant by all this is that the means of alleviation, too, is only that which is set forth in the sciences. none other. * (5) An objection is raised: "On_account of_obvious Objection Taquicy remedies, such engairy is superfluous. That superfluous in pre. is to say: We grant that the triad of pain is sence of obvious there, and also that its removal is desirable; means as also that the removal is possible, we go further, and grant that the means set forth in the sciences are adequate to the removal. With all this, however, the present enquiry becomes superfluous, because we have easier and obvious means for the removal of pain, and further be. cause of the difficult character of the means prescribed in the sciences, which consists of a full knowledge of abstruso philosophical principles, attainable only by a long course of traditional study extending over many lives. Says a popular maxim: When a man can find hɔney in a much-frequented place, wherefore should be go to the mountains ?' So, when ·TATTVA-KAUMUDI the object of desire has been attained, which wise man will make any further attempt?' Hundreds of remedies for bodilyon pain arc laid down by eminent physicians; for mental pains also we have easy remedies in the shape of the attainment of the objects of enjoyment such as wornen, desirable food and drink, unguents, dress, ornaments and the like Similarly,' of extrinsic pains we have easy remedies--such as expert knowledge of moral and political science, residence in sale places, etc. In the same manner, of superhuman troubles we have remedies in the shape of charms, incantations and the rest (6) This objection is answered as follows--Not som why? Because these are neither absolute Reply: Obvious nor final. Absoluteness of the means con absolute nar final sists in the certainty of_its_effect; and its finality consists in the non-rccurrence of the pain once rernoved. The absence of these two properties is denoted by the expression, "Ekantātyandato bhūvah." The. universal affıx tası has a genitive force here. The upshol of the whole is this: As a matter of fact, we find that even on the employment in tle prescribed manner of the medies mentioned above, such as medicines, women, moral and political science, incantations and the rest-the various kinds of pain are not actually alleviated; hence we predicate the want of certainty of the cure effected thereby; and simular ly from the recurrence of pain once cured, we infer non-perº manence of the cure Thus though easily available, the ob. vious means do not effect absolute and final removal of pain Consequently, the present enquiry is not superfluous. (7) Though the mention of the word pain in the very beginning 18 inauspicious, yet that of the er Auspiciousneus of the begining tirpatory means as leading to its removal is word auspicious; and as such quite appropriate at the commencement of a treatise re- ·TRANSLATION '5 + (8) The following argument might be put forward: "We grant the inadequacy of the obvious Objection: Vedic beans adequate remedies: but we have others prescribed in to remaval of the Vedas-in the shape of a host of such pain acts as the Jyotustoma etc., which extend over the whole year: these will certainly remove the three kinds of pain absolutely and finally Says the S'rati: 'Desir: ing heaven one must pedorm_sacnfices, and Heaven is thus described: "Happiness, unmixed and uninterspersed with unhappmess and attainable by pure longing for it is what is denoted by the word Heaven.' Heaven thus consists in such happiness as is diametrically opposed to unhappiness or pain and which by its inherent capacity extirpates pain from its very roots; nor is this happiness short-lived.--for, declares the S'ruti: "We drank the Soma and became immortal. "[Atharvasiras II]. And if the celestial happiness were short-lived how could there be immortality *?' Hence the Vedic reme. dies for the removal of pain, which can be gone through in a moment, a few hours, a day, a month, or a year.-are far easier than discriminative knowledge, which can be attained only by a continuous effort extending over many lives. Thus again, the proposed enquiry remains superfluous." The answer to this is suggested in the following Kånka. Karika 11 The revealed is like the obvious, since it is connected with impurity, decay and inequality. That which is contrary to that is better, proceeding from the right cognition of the Manifested, the Unmanifested and the Cogniser (Spirit).* Thus Kárká embodiet, es Davies nightly remarks, the leading prociple of Kapita's philosophy according to which final emancipation is attajon ble not by religious ntcs, but by discriminative knowledge, an cxplasued by Kapila.

·TATTVA-KAUMUDI [119- g! (9) Anas'raca is Veda, that which is heard during the tutorial lectures of a qualified teacher--and- Reply The not done ( written). Anus'racika is that Vedie is like the obvious which is related to Anus'rava or Veda, 1. e. which is derived or known therefrom. The host of religious rites laid down in the Veda is equal to the obvious remedies mentioned before);both being cqually inefficient in the absolute and final removal of the three kinds of pain. Though the text uses the generic term "Vedic (Anas'roaika), yet it ought to be taken as implying only the ritualistic section of it: hecause discriminative knowledge also forms part of the Veda ( which of course is not what the author means). Says the S'ruti: "The Spirit should be known and discriminated from Primordial Matter." (Brhadaransaka, 2-4-5); (by so doing) "the agent does not return, yea, he does not return into this world)".(Chandogya, 8-15) (10) Reasons for the above assertion are given: 916 it is connected with impurity, decay and Because impure, excess. The impurity lies in the fact of the decaying and excessive Soma and other sacrifices being accompanied by the killng of animals and the destruction of grains and seeds. Says the revered Pancas ikhācārya : * ITT the sin attendant upon slaughter) is slightly mixed., remediable and bearable." The 'slight mixture meant here is that of the principle effect ( Apūroa i. e. merit ) of the Jyotistoma and other sacrifices, with the minor apūrea due to animal-slaughter which is the source of sin. The epithet remediable implies that the sin is removable by certain ex. 1.--. eleuts: and as long as these later are being experienced, they are borne with patience; hence the qualification 'bearable. Ex pertu (in ntuals ) dangling in the nectar-tanks of heaven t the ·j TRANSLATION 7 attained by a mass of righteous deeds, have to bear the spark of the fire of pain brought about by the element of sin (involved in the rituals). (11) It will not be right to argue that the generic law -"Kill not any animal.is set aside by The impurity of the specific one. "Kill the animal dedicated animal slaughter is facrifice to Agni-Soma"-because they do not con. established tradict each other; and it is only when two laws are mutually contradictory, that the stronger sets aside the weaker. In the present instance, how. ever, there is no contradiction, the two laws treating of two entirely different subjects. For the negative law " Kill not etc.." only declares that k.lling is productive of sin or eval and hence pain ): bur it does not deny the fact of its being necessary for the performance of sacrifices; and in the same manner, the injunction " Kill the animal etc.. " declares tha: the killing of animal helps in the performance of sacnfice, but does not negative the fact of its being productive of sin. If it did so, there would be a syntactical split [i. c. the sentence * Kill the animal etc. would bear two predicates-(1): The killing is helpful in the performance of sacrifscc, (2) and that it is not conducive to sin '). Nor is there any con. tradiction between the producticity of sin and the capability of helping the performance of a sacnfice. Animal-slaughter can produce sin in the man, and at the same time quite constently help the performance of the sacrfice. (12) The properties decas and inequality belong -.ll... the pand ... Decoy...d ** cu slova to *pply to the tolli ol V die *ction elity and a product Further, the Jsdisara and other' sacrifices are the means in the attainnuent of Hesret mly. whereas the l'ajareya and others lead to the allirment of the kingdom of Heart (or, 1 ·TbETU+KAUMUDI 8 TTTVA-KAUMUDI 4 sovereignty'). This is what constitutes the inequality spoken of. The grealness of the magnificence of one man is a source of pain to another of lesser magnificence. (13) In the passage " Drinking Soma, we became ini. Jo mortality asa mortal-immortality stands for long-dara result of Vedie tion, as is declared elsewhere: "Immortaaction is only long-durability lity is duration till the final dissolution of Lall finite existence." Hence the S'ruti: "Neither by deeds, nor by children nor by wealth, but by rcnunciation alone they got immortality," [Mahānārāyana Upanişad x-5). and again "Heaven shines in a remote and secluded valley, which the ascetics alone enter; by actions did the ascetics with children, desiring wealth. come by death: while those other wise sages, who were above all action, got immortality." (14) With all this in view it is declared : That which is contrary to that is preferable-proceeding The only meant from discriminative knowledge of the Maniir discriminative wisdom fested, the Unmanifested, and the Cogniser. The term that stands for the Vedic remedy of removing pain. A method --contrary to the impure Somn sacnfice etc. bringing about inequal and short-lived results. mis pure i. e. unmixed with the evils due to animal slaughter and leading to results not unequal. This is clear from the Sruti precluding all return to meternpsychosis for people possessing discriminative knowledge. The argument based on the said result being a caused entity cannot be urged as a ground for its non-permanence, because this holds only in the case of the effect being a positive entity; in the present case. however, the effect--the removal of pain--though a product, in 1.1., . .

·(11145 4 Henceforth, the term shall be rendered either as 'Root matter or - 10 TATTVA-KAUNUDI Karikā III Root-matter is not a products the group of seven consisting of the Great Principle and the rest are both product and productive; and the Spirit is neither a product nor productive. Briefly. the objects treated of in the system are of four kinds: soine of them are merely productive, some merely prodacis, ochers both productive and products, and others, neither the one nor the other. (18) To the question-What is the productie -- the answer is--Primordial Root-matter is not a · The Productive product; Root matter' (Prakrti)* is that which produces (prakardi): it is also called' Pradhóna' (Pamordial), which represents the three Atın. butes of Sattvas, Rajas and Tamas in the state of equilibrium; - that is purely productioe. Why it is so is explained by the term 'Mula', 'Root'; i e, it 13 that 'Matter which is the 'Root'; it is the root of the Universe which is . aggregate product; of this Matter itself there can be no root; or else we would bc landed in an unwarranted regresus infinitum. (19). How many are the objects that are both proacchine and products, and which are these? The The Productive- Products answer 19-The of seven consisting of the Great Principle and the rest are both: i e, they are products as well as productive. The Great Ponciple (Buddhi) is the root of Egoism (Ahankara), and the pro duct of Rotiriáller: so is Principle of Egoism the root of the What the term. praksti sisodi for has been made clear here. ply at Nature. ad group ·-1143 TRANSLATION 11 five sụbtle Primary Substances together with the eleven sense. organs, and it is also the product of the Great Principle; and so are the five subtle Primary Substances the foot of the grosser elements, Akala and the rest, and, at the same time, the product of Egoism. (20) How many are the products, pure and simple. and what are they? Answer: -The products The Products are sixteen-. e., sixteen in number, the Label and he 'tu', which should be taken as commg after 'orkārah' (in the text ).. Though the cow, the jar, the trees and the rest are products of the earth, and so are curd and sprout, of milk and seed respectively, which latter are the products of the cow and the tree, yet these facts do not touch our positron, since trees etc., do not differ from earth, in their essence, and it is the productiveness of something different in essence, for which the term Root. "Praksti" stands; and that the cow, the tree etc, do not differ from each other in their essence, is proved by the fact that they have, in common, the properties. of grossness and perceptibility. (21) That which is neither productive nor product, is now descnbed the Spirit is neither a product nor The non-product. productive productive. All this will be explained later ! on. (22) In order to prove the above statement, the different kinds of proof (Means of Right Cognition) Three kinds of have to be described. Nor can there be proofs a particular definition without a general Hence the definition of Means of Right Cognition in general follows: one ·12 TATTVA-KAUMUDI (LV Kārika IV Perception, . Inference, and Valid Assertion are -accepted as the three kinds of Means of Right Cognition: because these include all forms of Means of Cognition, It is through the Mcans of Cognition that the objects of Cognition are properly cognised. (23) Means of Cognition are accepted :-here the term Means of Cognition only states the thing Proof defined to be defined; and the explanation of the term would constitute the definition of Means of Cognition ; this explanation being that the Means of Cognition is that through which things are cognised. Thus the said Means comes to be recognised as the Instrument of Right Cógnition. This represents a mental.con. dition free from the contact of all that is either doublful or wrong or_unknown, what is brought about by this Tristrument is Right Cognition in the form of an apprehension by the human agent; and that which.leads to such right notion 19 the Means of Cognition. Thus the Means of Cognition become differentiated from all that leads to wrong notion vis. doubt, misconception, remembrance, and the like, which (on that account) are not the 'Means of Right Cognition. . (24) The author now rejects the different views with regard to the number of Pramānas: "Of three The three-foldkinds; *--that is, of the Means of Right ness of proof Cognition in general there are three kinds. neither more nor less. This we shall explain in detail after the particular definitions of the various Means of Right Cognition. (25) Now, there arises the question which are the three kinds_of_Means of Right Cognition? Only three kinds The answer is-Perception, Inference and Valid Assertion. The above is an exposition of what are popular forms of Cognition; as a 3 philosophical ·-V??) TRANSLATION om 1 system is expounded for the benefit of the ordinary people, who alone are capable of benefitting by it. The intuition or supernatural forms of Cognitions which appear in the great sages and adepts -- though realities,- do not in any way help. the ordinary people, and as such are not treated of here .(26) Objection:-"We grant that the number of Pramūnas The inclusion of is not less than three: but wherefore should - home when she 2.77 Prant . is, all forms of Right Cognition are_included-i. e. comprehended under these three, Perception, Inference and valid Assertion. This is going to be explained later on, as said above. (27) Question: "Why should the philosophic system Necessity of ea. Proceed with general and special delinitions quiry into tbe of the Means of Right Cognition, when it is different kinds. launched forth with the express purpose of af proof defining the Prameyas, i.e. the objects of Right Cognition ?" Answer--It is by the Means of Right Cognition that objects of __Cognition can be righity cognised. Siddhi means apprehension-Cognition. (28) The explanation of the Kariká follows the sense.. The order of ek not the order of words. planation (29) Now on the occasion of the definition of the special Means of Cognition, the author of the Karika, The specific de first of all, defines Perception, since it prei fisition of the proof cedes_and is superior to other Means of Cognition, and because these latter. Inference and the rest, are dependent upon it: and lastly, because with regard to it all parties are agreed. ** ·14 to by iim and : Revela . . stands for that exuberance of the attribute of Satha which results from the suppression in the Will of the attribute heir respective objects;this is what is called eriti and TATTVA-KAUMUDI [Vto- Karika V 'Perception' is definite_Cognition of particular LIRA - Fonepel-lerance has i tion. The term 'Perthe sentence differentiation (of the thing defined) from things of the same class, as . well as from those of other classes. (30). The literal ineaning (of the definition of Perception Perception de - prativisagādhyavasāgah") may be thus fined as the de- 6. that finite cognition of particular ob "Hects obtained through senses The Earth and other substances, as also Pleasure. Pain and the rest are objects for us; but things in the form of the Elemental Substances are not 'objects for us; though these also are 'objects for the Yogin and the divine beings.--The term "prativisaya' denotes that which bears apon each particu lar object, i é. the sense-organ: bearing upon means contact so that what the term ' prativisaga stands for us L. Annaya sāga of Tamas due to the contact of the sense-organs 14 the ܕܐ ܂ ܐܢ ܬܙܚܗ ܙ-1 axa with also" jõina: --i e. 'Cognition --This sense cognition is a means ·-] TRANSLATION 15. of cognition and what is brought about by this means is the Right Cognition which is a form of assistance rendered to the Sentient Faculty. (31) In its essence the Buddhi is insentient, being, as it is. a product of Root Matter; consequently the Cognitions are insentient Cognition which is a function of the Buddhi is also insentient, just bke the Jar and such things. Similarly such other products_of_Buddhi_also as pleasure and the rest are insentient. The Spirit, however, not being radically affected by pleasure and the rest. is sentient: this Spirit appears as if having the Cogntion and the pleasure and such other things by virtue of the image cast therein by the reflection of the Cognition and the Pleasure which really subsist in Buddhi; also it is in this manner that the Sentient Being (Spint) comes to be favoured (by Buddhi), and Baddhi as also its Cognition, though in themselves insentient, appear as if sentient by virtue of being reflected in the Sentence ( of the Spirit ). This is what is going to be described under Kānika 20. below. (32) The use of the term 'adhyarasāya.' 'Definite Cognition,' in the text excludes Doubt- Differentiation .n. 1.L.-.-. af terms in the definition of Per ception term 'vişaga,' 'object.' excludes Wrong Cognition, the object of which is non-existent—The use of the particle * prati indicates the contact of the sense-organ with the object and as such excludes Inference, Remembrance and other forms of Cognition. (33) T LIU 1 Final Definit of Perception ·16 TATTVA-KAUMUDI [VIL cxcluding, as it does, all other things, those of the same kind as well as others. Other definitions provided by plulosõpliers love not been either defended, or criticised for fear of prolixity (34) · The Lokāyatika (materialist) says that Inference is not a Means of Cognition, if so, how could he inference, a dis know whether the person he was addressing tinct Means of Cognition was ignorant or in doubt or perverse? Certainly the ignorance, doubt and perverseness of another person cannot becognised through Sense perception, by a person with ordinary powers of perception. Nor can they be said to be cognised by any other Means of Cognilon: as the Materialist does not admit of any such means except Sense perception. Under the circumstances, if. without knowing whether the person addressed is ignorant or in doubt. or perverse, the Matcralist were to go about addressing any and every person at random--he would be despised by all intelligent persons as mad and as one whose words should not of Cognition. (35) Inásmuch as Inference follows from Perception, is only right that it should be defined after Definition of lo ference general Perception; then again, inasmuch as a definition of Inference in general must precede that of particular forms of it, the author provides the definition of 1 hat 19 . > natural concomitance with the Major Term ) hag been duly recognised after all suspected and assumed adventitious ·--V7] TRANSLATION. accidents have been elirtunated; and that with which the Middle Term is so concomitant is the more extensive' Major Term. The terms Middle Term' and 'Major Term which 7-11..1..--neheahindle TEC Trimmer she 1 Inference is led up to by the Cognition of the fact that the Smoke is less extensive than the Fire which is more extensive: - : "I------- Clothon in t.: . Conke is inhich has 23 to be repeated and taken in the sense of that in which the 'Linga, (Middle Terrn) is present that is, the cognition that the Middle Term (Smoke) is present in the Minor Term (H.). Thus then the definition of Inference n general comes to 1 (36) --The author recalls the particular forms of Inference described under another philoscphical system Definition of 7 (Ngāya) - Inference has been declared to be particular format of loference of three kind: 1 e Inference that has been just dermed in its general form has three special forms, called (1) Pidavat LA priori, (2) 'S'esavat, A posteriori, and (3) Samánsstodrsta, based on general observation. (37) First of all, inference is of two kinds-Vita and Atita;-that which functions through an Furst division of affirmation is the Vita affirmatice, and that! Inference into Vita and Anita which functions through negation is the Arita, Negative T.2 ·18 TATTVA-KAUMUDI [V35 . * its (38) Of these two, the Avita is also called S'esapat.' !------- ...hat which Aviła, the negat nce is tive Inference defined 1-(1.1 the Ngăsabhāsya on 1, 1.5)—'The S'esavat Inference is that in which, with regard w an object, some of the likely properties being denied and eliminated, and there being no likelihood of their belonging to some others, we have the Cognition of that which remains (undenied and uneliminated)'. An example of this regatrve Avila will be cited later on (under Karika 9, Para 70). (39) The Vita Inference is of two kinds.-- (1) The Parvavat, A Priori, and (2) the Samanya- Two kinds of Vita fodrsła, Based on general observation. Of these the first . Parvavat," has for its object that universal' of which a specific perceived: the term 'Purvaval 't contained in the name Parvavat") means well-known, riietlaat 'universal' of which the specific individual has been perceived;—and that Inſerential Cognition of which such a universalis the objects called Pirvaval eg when from the presencc of Smoke. we infer the presence of the particular Universal Fire in the Hill; and in this case this Universal Fire is one of which a 1. hapn individual has been must be an organ by the instrumentality whereof the Cognition of Colour, or of Touch, has been brought about');though of ·TRANSLATION 19 the Universal', 'lostrument, we have seen the specific in dividuals in the form of the Axe etc-; yet that particular form of instrument' wluch is referred in relation to the Cognition of Colour and such things has never been perceiced; that pastucular form of 'instrunent' is that which is regarded as belonging to the 'Universal 'sense-organ. and any 'specfic individual' of that Unicersal sense-organ cannot be perceptible to us, persons of ordinary vision, in the way in which the particular 'individual' of the Universal Fire' is seen This is what distinguishes the Párcapat from the Saminyatodrsta. though both are cguelly Vila .--In the term 'Samānyata drsta, drsla' stands for dars'ana, Cognition-Samanyalah stands for "Samansosya', of the 'Universal',--the affix 'rasil' being capable of signifying the sense of all case-endings:-hus the term * Sāmanyatodrs!a--anamana' stands for the 'Anu māna, 'Inferential Cognition of that particular universal of which a specific individual' has not been perceived. All this has been fully explained by us in the Ngafapartikatat. paryatika, and we do not repeat it here for fear of being too probx. (40) When an experienced person, directing another experienced person; utters a few words (such Definition of as 'Bring the Cow').- and the latter, thus Valid Assertion directed, acts in a certain manner (i.e. brings the cow)...the person watching all this inters that the action C.L. - .ܬ. ܢ ܫܟܙܫܕܢܫ. . ܬ .܀ ܫ ܐ and the action performed, -further, a word is found to exøress in manning .... LL. EL ·20 TATTVA-KAUMUDI fine9 Vald Assertion- Valid Assertion is right recelation; "Valid Assertion aptavacona is the term to be defined, and the rest of the sentence is its definition; the term 'apta. s'rati' means that 'S'rati', revelation, which is 'apta': 'riglit'; the term. revelation stands for that Cognition of the meaning of a sentence which is brought about by that sentence. (41) This Valid Assertion is sell-sufficient in its authority; i. e. it is always_right. in as much "Valid Assertion as it is brought about by the words of the in its authority Veda which being independent of human authorship, is free from all defects (that make words unreliable) It is for this same reason that the know. ledge derived from the Ilhõsa and the Smrti, which are based upon the Veda, is regarded as right. (42) As regards the primeval sage Kapila (the founder of the Samkhya Philosophy ), it is possible Reliability of the that he remembered the revealed texts that words of Kapila he had studied during previous time-cycles: just as things known on the previous day are remembered on the next day, after waking from sleep. That such remern brance 19 possible is indicated by the conversation between Avatya. and Jaigisaoya, where the revered Jaigisaoya speaks of his remerabering things that occurred in past lives extending over ten Time-cycles in the text-while I was evolving during ten Time-cycles etc, etc (43) The introduction of the epithet opte' 'Right'. in the term 'Right Revelation' ('aplavacanam) Penudo Revela. tions serves to exclude all pseudo-revelations, such as the scriptures of the 'S'akya-Bhaksu (Buddhist) the 'Nirgranthaka' (Jaina), the "Sans ramocaka (Materialist who regards killing an animal rtuous because it frees it from the pains of existence) and others. That these scriptures are not right is to be inferred from (a) internal ·-V46] TRANSLATION 21 contradictions, (b) being devoid of any sound basis. (c) containing assertions unsupported by proofs and (d) being accepted by only a few low and beast-like persons Mlecchas and others. (44) The particle 'tu' (' and ') distinguishes * Valid Assertion' from 'Inference'. What the Sentence Valid Asertion expresses (the meaning) is an object cognised distinct from 'Taference' (by means of that "Sentence"). but the Sentence is not a ' property' (charactéristic) of that object, and hence it could not serve as its infer. ential indication (as the Smoke is of the Fire). Further, when L.C....----nap ito... Jaar, mat o- -on . expresses a meaning that has never before been cognised as expressed by that sentence. So that there has been no previous cognition of the invariable concomitance between the Sentence and the Meaning, and without the cognition of such concomitance, there can be no Inference ). (45) Thus then, the nature of Means of Cognition in Means of Cognia Seneral and of that of the particular means tion posted in of cognition being as described above, -it other Systems in-follows that all the other means of cognition. cluded io tbese three --such as ` Analogy and the rest, which have been posited in the other philosophical systems, are all included among those that have been des. cribed above. (46) For instance, 'Analogy' has been ilustrated by means of the assertion 'As the Cow so the 'Analogy include ed under "Valid sapaga': and (in as much as this is a verbal Assertion, and nierence and Perception ·20 TATTVA-KAUMUDI [V fines Valid Assertion-Valıd Assertion is right recelation: "Valid Assertion''āptatacana' is the term to be defined, and the rest of the sentence 13 its definition; the term 'aptas'rati means that 'S'ruti', revelalion, which is 'āpia'. 'right': the term revelation 'stands for that Cognition of the meaning of a sentence which is brought about by that sentence. (41) This 11.1:] Ani.... 1.1:] Acemi.... mar. le.nami in its "Valid Assertion' is self-sufficient in its authority authorship, is free from all defects (that make words unreliable). It is for this same reason that the knowledge denved (rom the Itihasa and the Smrti, which are bascd upon the Veda, is regarded as right. (42) As regards the primeval sage Kapila (the founder of the Sarikhya Philosophy), it is possible Reliability of the that he remembered the revealed texts that words of Kapila he had studied during previous time-cycles: just as things known on the previous day are remembered on the next day, after waking from sleep. That such remem brance is possible is indicated by the conversation between Acalya, and Jaigisapya, where the revered Jaigisanya speaks of his remembering things that occurred in past lives. extending over ten Time-cycles in the text, while I was evolving duning ten Time-cycles etc, etc. (43) The introduction of the epithet 'apta* 'Right, an the term 'Right Revelation' (aptaracanam) Pseudo-Revela serves to exclude ali pseado recelations, such tions as the scriptures of the 'S'aksa-Bhiks1 (Buddhise) the Nirgrantheka (Jaina), the 'Samsoramoceka (Materialist who regards killing an animal virtuous because it [rees it from the pains of existence) and others. That like scriptures are not right is to be inferred from (a) internal ·-V46] TRANSLATION 21 contradictions, (6) being devoid of any sound basis, (c) containing assertions unsupported by proofs and (d) being accepted by only a few low and beast-like persons Mlecches and others. (44) The particle 'la' ('and') distinguishes Valid Assertion' from 'Inference. What the Sentence Valid Axertion expresses (the meaning) is an object cognised distinct from Terence (by means of that Sentence), but the Sentence is not a 'property (characteristic) of that_object, and hence it could not serve as its infer. ential indication (as the Smoke is of the Fire). Further, when the Sentence expresses its meaning it does not stand in need - imponertinn Cromononitanna i hewan het ont expresses a meaning that has never before been cognised as expressed by that sentence (So that there has been no prcvious cognition of the invanable concomitance between the Sentence and the Meaning, and without the cognition of such concomitance, there can be no Inference ). (45)' Thus then, the nature of Means of Cognition in general and of that of the particular means "Means of Cogni. lignposited in of cognition being as described above.it other Systems in follows that all the other means of cognition, cluded in these such as · Analogy and the rest, which three have been posited in the other philosophical systems, are all included among those that have been des cribed above. (46) For instance, 'Analogy has been illustrated by means of the assertion 'As the Cow so the Analogy include: ed under 'Valid 'gavaya'; and (in as much as this is a verbal Assertion and loference and Perception L + ·22 TATTVA-KAUMUDI denotative of the animal similar to the cow' (wobrich has been regarded as the cognition resulting from Analogy 1--his is purely inferential; the unference being in the following form- When experienced persons use a certain term in reference to a particular thing, it should be regarded as denoting it, --specially, when there is no function other than Direct Denotation, (through which the term 'could be ppplicable to that thing ); --as is found in the well-known case of the term cow applied to the animal genus cow; (Major Premiss ). * The term gavaya is used ( by experienced persons in reference to the animal similar to the cow :-(Minor Premiss). Therefore, the term gataya must be regarded as denotatye of that animal. (Conclusion ) This cognition is purely inferential Lastly, the notion that 'the animal before our eyes is similar to the cow this is purely perceptional. Thus ther, when the cow is remembered, and its remembrance is seen in the gavaya, this is perception pure and simple: certvinly .1.-1.-11-... ..., --w is not something regarded to be o »nglomeration of the component parts of the body of one animal is found to be almost the same as that in the body of another; and thus same conglomeration can be one only : so that when it has been perceived in the gapaso, it must be the same in the cou also Thais then. (every notion involved in what har been regarded as Analogical Cognition being 'found to be either verbal or inferential or perceptional), there is nothing left which could be regarded as the objective of a fourth means of cognition in the shape of 'Analogy. We conclude therefroti, that Analogy is not a distinct means of Comition ·TRANSLATION 23 As a (47) Similarly 'Presumption also is not a distinct Means of Cognition. For instance, the Presumption' in. cxample of 'Presumption' that has been cited duded under lo. ference' by the Ancients is the case where on finding that Caitra, who is alive, is not in the house, there is presumption of his being somewhere outside matter of fact, however, this also is a case of Inference. In the case of our own body we easily recognise the premiss that 'when a finite obiect is not present in one place, it is present in another place.--and also that when a finite object is present in one place, it is not present in another place';---when, therefore, we find that 'the living Caitra is not in the house, and from this Minor Premiss taken along with the former Prerniss) we deduce the conclusion that he must be some. where outside the house, this is a clear case of Inference. The presence of Caitra somewhere in the world cannot set asıdc his absence in the house; and when it is not so set aside this absence in the house cannot fail to be a valid reason for his presence oatside the house. (So that the Inference would not be open to the Fallacy of the 'Unknown'). Nor again does Caitra's absence in the house set aside his existence entirely; and only if it were so set aside would this existence be unable to establish itself outside the house. (So on this ground also the Inference is not fallacious). To explain is Chitra's non existence in the house inconsistent with his existence itself?_Or only with his existence in the house? -It cannot be the former, because there can be no inconsis. tency between existence somerhere and 807-existence in the house; for the simple reason that the two things are entirely dľferent--It might be argued that when it is asserted that he must be somewhere, his cxistence in some place in general being asserted (without any particular place being speared).-in as much as the Hoose ako would be included under place in general', the nesertion might imply cristence ·24 TATTVA-KAUHUDI in the house also; and in this manner the subject matter being the sarne, there would be an inconsistency between existence somerdhere and non-existence in the House." -This however, cannot be right. Non existence in the house is known definitely and for certain, while (even in the manner shown) the notion of existence in the house (as implied by existence somewhere) would be only doubtful and implied, and as such this could never set aside the former definite cognition ---And though the definitely ascertained non-existence in the House acts aside the implied and doubtful existence in the House, it cannot set aside the man's existence: nor can it remove the doubt (regarding the possibility of existence in the house implied in the general notion of existence somewhere ). What19 ------- Intion tech. Hrose - when on the basis of non-existence in the House, as the only ascertained reason (Middle term), we deduce the man's existence outside. --it is a case of Inference. This same reason disposes of also another definition of Presumption' as consisting in the removal of the incon. sistency between two valid cognitions by relegating them to distinct spheres; because, as a matter fact, there is no incon sistency between what is restricted ( non existence in the Hoase ) and what is not restricted ( existence somewhere). Other examples of Presumption may be shown, as above. to be included under Inference. From all this it follows that as a means of cognition Presumption is not disunct from Inference ·--V.) TRANSLATION 25 (48) Similarly, Abhāva, Absence is only a form of Perception. The absence of the Jar, at a "Absence included certain place is not anything distinct from a oder Percep. tion' particularmodification of the place itself in the form of vacancy; all entities with the ------ of the Santiant Famullit consequently e modifications be no object, hich could form the subrect matter of a distinct means of cogniuon in the form of Absence (49) 'Probability has been regarded as a distinct means of cognition, as leading to such cognitions as • Probability" that of the presence of the lesser weights- Included under Inference such as the 'Drona' the Adhaka' the 'Prastha --in the heavier weight the Khāri' This also is a case of Inference only. As a matter of fact, the heavier weight of the Khari has been found to be invari. ably concomitant with the lesser weights of the Drona etc.; and it is this concomitance that leads to cognition of the presence of these lesser weights in the heavier weights. (50) As for 'Rumour' it is a mere continuity of a vaguc assertion of which the original source cannot Ramour "la not be traced : 1t generally appears in the form vald means of cognition 'the old people have said so and so: such assertions for instance as there is a ghost living on this banyan trec'.-This is not a distinct means of cognition; because, its original source being undetermined, it must remain open to doubt; end of the onginal source is known and known to be trustworthy, then it is a case of Verbal Cognition pure and simple. Thus it becornes established that there are three Neons of Cognition.

·26 TATTVA-KAUMUDI Vi 1 > (51) Thus have been defined the Means of Cognition or Proofs, necessary for the demonstration of The Spbere of the existence of the Manifest', the Unthe Megat Coba pition manifest' and the 'Knowing' (Spirit). As for the Manifest, in the shape of Earth and the rest. even the dusty-footed ploughman knows it direcily through Perception; be knows also such (invisible). things as the Fire (in the mountain-cave) by means of a priori Inference based upon the perception of such indicative marke as the Smoke and the like. Under the circumstances, of a philosophical system were to deal with such things, it would not be of much use. It follows, therefore, that what should be dealt with by Philosophy is what is difficult to know by the ordinary means of Kinowledge - Hense the author Framceeds to show what means of Cagnition among those above descubed are capable of providing the knowledge of What things. Karik VI The knowledge of supersensuous things is obtained through 'Inference, based on general observation that imperceptible ting which caona be knows even through that is known through Trust-worthy Revelation, (52) The panicle 'to (in the text distinguishes the "Inference based on general observation Knowledge el front Perception and from the A priori percentual Bafra'.Thom...... - . IT ar and the rest observation ve operation of the Baddhi in the form of its reflection in the Cognitise Spirit -The mentar of this particular from n Inference is only illustrative; 4 should be zaken to include she 1 porteriori inferende alss.

·-V115] TRANSLATION 27 (53) Question-"Is it only the Inference based on general observation that is effective in bringing about Things known the cognition of all supersensuous things? through Revelation If that were so, then it would mean that no such things exist as Heaven, Unseen Force. Divinities, or the order of evolution of the Mahat and the other Principles, in regard to which the said Inference is not applicable "-In answer to this it is added. That inperceptible thing etc :' what was intended to be said would have been secured by the use of the term 'Tasmat' only: hence the presence of the particle 'ca' is to be taken ag meant to include the A Posteriori Inference also -- (54) "Granted all this. But the non perception of such objects as 'sky.flowers, tortoises Objection hair,'hare's horss' and the like leads to their being regarded as non-existent; in the same way we might infer the non existence of Nature and the rest (which are, like sky.flowers, not amenable to perception). This being the case, why should the existence of them be sought to be proved by a recourse to the various kinds of Inference?" The answer to this is as follows Kärika VII ( Non.perception of things arises) from excessive distance, proximity, destruction of the sense-organs,. absence of mind, 'subtlety, intervention, suppression, (of ather objects), and intermixture with other like objects. (55) 'From excessive distance 'The "non-perception" The different of the following Karikā is to be construed causes of the AOD perception along with this, in accordance with the et objects tus maxim of the 'Lion's back-ward glance. plained "The maxim of the Iron's back.ward glance is geocrally used to mark the connection of thing with what precedes and follows . - AT ·28 TATTVA-KAUMUDI (VIIS A bird soaring high, though existing, is yet not perceived by the eye, on account of its extreme remoteness. 'Excessive {ati) must also be taken with proximity (såmipya ) e. g. the collyrium applied to the eye is not seen, because of extreme neamess. Destraction of organs"-.g., blindness, deafness, etc. “From absence of mind"--.8, a person, under the influence of love or some other strong emotion does not perceive things, even in bright day-light, though quite within the range of his senses. " From sabtlety --.8, however much one may con centrate one's mind ( i. e., however attentively one may look] one can never perceive atoms and such other things, though they may be under one's very eyes. "From Intervention "-e got one cannot see the Queen and other persons hidden behind the walls. "From suppression"-e. g., the planets and stars are not seen during the day, because they are suppressed by the brighter rays of the sun. " From intermixlere"-6. 8. one does not perceive drops of rain water, disappearing in a tank (56) The particle'ca' in the Kärka has a collectie force, and it includes even those not here mentioned: such as non-manifestation also becomes included ( among the causes of non-perception}-as one cannot perceive in the milk, the curd, because the latter has not become manifested (57) The upshot of the whole then is this :--The non 'eistence of a certain obiect cannot be inferred merely from the fact of its not being perceived: for there is danger of such o principle being unwarrantably stretched too far. For instance, a certain individual. getting out of his house, would in that case, conclude that the people in the sum are nonexistent, simply because he does no: sce them Ara matter of fact, however, it is not sa The fact is that it is only ما 1 ·VH17 TRANSLATION with reference to objects capable of being perceived at the time, i that their non-perception leads to the inference of their non. existence. And this capability of being perceived can never belong to such things as Nature, Spirit and the rest (which are by their nature imperceptible): and as such it cannot be night for intelligent men to infer their non existence merely from their non-perception Question-Which of the above mentioned causes of non-perception ) applies in the case of Nature etc.? The answer is- Karika VIII The he non-perception of these (Nature and the rest ) The Dodappreis due to 118.subtlety, not to its non. bension of Nature existence; since it is actually apprehend. and not to used through its effects These effects existence. Itt are the Great Principle, and the rest existenes verified effects (some of) which are similar, and by its affecte (some ) dissimilar to Nature. (58) "Why should we not ". continues the objector, "attribute the non-apprehension of Nature to its non-existence. as we do.in the case of the seventh kind of Rasa (in eatables) 7 The Author replies --'Not due to its non-existence". Why? * Because it is apprehended through its effects." It refers to Nature. The proofs of the apprehension of the Spirit will be adduced later on, in Karika XVII. If we find direct sense-perception mapplıcable in the case of objects whose. existence is ascertained by sound and valid means of know. ledge, what this proyes is the incapacity of sense perception (and not the non-existence of the object itself).* The seventh ·(VINillusory exolutions from out of a single TATTVA-KAUMUDİ Rasa, however, has not its existence ascertained by any valid means of knowledge, and hence the incapacity of sense-perception cannot be urged in its case Such is the sense of the text. (59) Question. What are the effects, from whose • existence, you infer that of Nature?" Answer.-" The Great Principle, and the rest are the effects." This will be explained later on (Kärka XXI1). Next are mentioned the simularity and dissimilarity in forms, of these effects, with Naturo--the comprehension of both of which is helpful to discriminative wisdom:--"Similar and dissimilar to Nature." This will be further explained in Kärka XXIII.et. seq. (60) All that the existence of) the effect indicates is Different view that there is a Cause; in regard to this subnature of the efoject Tof Cause and effect) there is a difference fcct. (1) The Bauddha view of of opinion among philosophers. (1) Some the effect, boonz on people assert that the existent" (effect) ernaa nazentlig; (2) The nates from the non-existent 7 cause ); ibe whole darles (2) Others represent all effects of effects being a tete evolution from * single lentity, (3)The entity, and not-real entities in themselves: Nyaye and (3) others again hold that the Veu eriks view of the offect bring tent' (effect) emanates from the existen! Then it is cause): (4) lastly, the revered ones declare (4) The Sam y view of the that the existent' (effect) emanales from citest being in the existent (caus). • ality arising from Sentny as mere non-exis.

·T. VIP] TRANSLATION 31 (61) Under the first three of these theories, the existence of Nature (Primordial Root-Matter) The impossibility cannot be proved. As a matter of fact, the of Nature being world is found to consist of Sound and other proved in accord. Elements which are only different forms and first three viewe modifications of Pleasure, Pain, and Deluson; and it is this fact which goes to prove that the cause of the world is the Pnmordial Matter consist in its being • Saitoa, Rojas and of Pleasure, Pain anne velusults Lase11 the existent effect A AY non-existent can never be of the nature of the existent. If (ay under the second view) the entire phenomenon of Sound and the rest were the allusory evolution out of a single 'existent Being-then also it cannot be proved that the existent effect -fanmih. phenomenal as constituting the phenomenal must be wrong. Even under the theory of Kanada and Gautamia, -that the non existent effect is bom out of the existent cause, as there could jbe no idenuty between the 'existent' and the non-existent,' the effect could nat be regarded as constituted entirely by {being of the same nature as) the cause; and bence, under this Itheory also, there could be no proof for the existence of Pn. itxardial Matter (Nature). (62) Hence, in order to establish the existence of Primordial Matter (Nature), the author at the outset declares that the effect is existent, (even before the causal operation) ·32 TATTVA-KAUMUDI [1851 Karika IX € N The effect is existent; (1) because what is 'noo. existent' cannot be produced (2) because The five proofs of there is a definite relation of the causo the effect being (with the effect): (3) because all is not possible: (4) because the efficient can do only that for which it is efficient; (5) (lastly). because the effect is of the same essence as the cause, (63) Because what is non-existent cannot be produced. etc. The effect is existent.--ever before the operation of the couse--this is what is meant. The followers of Nyāya can not urge against this doctrine the objection that it involves the absurdity of doing what is already done' (.e., f the Effect is already existent, the operation of the Cause must be super fluous):-such an objection cannot be raised i for reasons to be explained later on). (As regards the theory that 'the Existent effect emin nates from the Non-existent cause I though it" is true that products like tie sproolind the jar are found to be produced after the destruction of the seed and clay-lamp [80 that it would appear as if the products were the outcome of this Destrestion, shich is non-existent).-yet the causal efficiency cannot be attributed to Destruction, which as a pure negittion: it can belong only to the positive entities in the shape of the consutuent particles of the seed and the clay.lamp. ifs PRIA rite -... c things being produced at all places and at all times. All Hus has been fully explained by us me the N53 52Jsaba: 1st persoda.

·-1X") TRANSLATION (64) As regards the Vedanta theory ) the behef in the existence of the phenomerial world can. The Vedanta View thet not be said to be illusory unless we have some proof invalıdaling its existence. [ Hence the elfect cannot be regarded as a mere 'illusory evolution ']. (65) Now remains the theory of Gautama and Kanada, with reference to which the author assert som The Ngaya and "The effect is existent." In support of Vais'e ska view criticised; and the this 3 sertion, the following proofs are ad. Samkba ya view established duced (1) IPhat is non-existent cannot be produced. ifihe effect were non existent before che operation of the cause, it could never he brought into existence by anybody: by even a thousand artists blue can never be made yellow If it be held that “ If it be held that " existence and 'non-existence are mere properties belonging to the jar, even so, if the object to which the properts belongs is 'nors existent, there can be no property belonging to that obiect: so that the question of the existence of the jar remains at it was (and is not affected by your assertion). Nar can non-existence (be the property of the jar): because of the non-existence is unconnected and non-coalescent with the jar (as st must be, the par being now existent, ex hypothesis). low could the jar be regarded as non-existent 7-Hence it follows that. as after the causal operation so also before it, the clfect must bc'existent'. Such being the casc, all that remains to be done by the cause in the manifestation or unfolding of the pre existing clicct fi.e, its emanation from the cause wherein it has been lying latenti. The manifestation of societberg already trustngis a fact quite compatible with experience, c. 8. there The is weged equat the V&R'z tisory of the slices Laita 87 #rolasson torn ungle talents T.

·34 TATTVA-KAUMUDI (186 is the manifestation of oil from sesamum, ty pressure-of mce from paddy by thumping.--and of milk from cows, by milking. On the other hand, we have no instance of the manifestation of what is 'non-existent', in fact what is 'non existent is never found to be cher monjested or produced (66) (2) For the following reason also should the effect : be regarded as subsisting even before the operation of the cause - Because there is a definite relation of the causc with the effect." The term Upadána' (in the text) stands for Cause--and the Grabana' of the cause stands for its relation to the effect, so that the compound 'Upādānagrahanu' means 'because there is a definite relation of the causc with the 19/... mannt in chna thn -1... The effect (67) Objection "Granted all clus; but why should not the effect be produced by causes without being related to them? In that casc it could be a 'non-existent effect that would be produced." In answer to this we have the next clause-- (3) "Because all is not possible. If the effect could ---1.,L 1......... Varv 'Causes being always related to existent things, can have no connection with non-existent ; for cne who would have an unrelated effect produced, there would be no restnction at all. [68) Objection : "Be it so: But the Cause, even though unrelated, wall always produce that effect only for which it is efficient; and this efficiency could always be inferred" from ·-1X70) TRANSLATION 35 $ actually seeing the effect brought about; so that liere would be no absence of restriction (such as has been argued above)". Answer: (4) Because the efficient Cease con do only that for which it is efficient. "-Now ther, asks or author, ...17 of the latter, then it has to be explained how it can operate upon what is ' non existent'. On this point if it be asserted SA particular effect or nor 7 in the former case, no relation being possible with what is 'non existent', the effect will have to regarded as existent: in the latter, you have the same confusion remaining.Thus it is rightly argued that because the 1..1..2..1.... 11. - (the .. should sure the stories, Horintpat.. " Rene the situatiendile sato) The proots establishing the non-difference of the effect from the cause are the following: (a) Proolu olibe non-The cloth (on cffect) is not different from Cautt and attest the yarns (constituting it). --because it sub. seats in the yems;-an_ebiect differing in ? 11 where any bathings are entirely different, one is not er lound ·36 TATTVA-KAUMUDÍ . to be the constituent cause of the other, e.g, in the case of the jar and the Cloth; as between the Cloth and the Yaras, however, the Yorns are the constituent cause of the Cloth:- hence it follows that the two are not different-le) For the following reason alss, there is no difference between the Cloth and Yarns: because there is no conjuncticn between them and because there is no separation between them:-- conjunction is found to take place in objects different from one another, as between the well and the bucket: the same with regard to 'separation, as between the Hungvān and the Vindhya--n the case of the Cloth and the Yarns. however, there is neither conyunction' nor'scparation hence it follows that they are not different. (d) For the following reason too, the Cloth and the Yarns are not different things because the Cloth does not contain in 1iself any product which makes its weight different from the weight of the Yarns constituting it--as a matter of fact, an object differing in essence from another always has a weight different from that of the latter-e..die lowering of ihe balance caused by a bracelet weighing two palar is more than that caused by the bracelet weighing a single pala :--but we find no such difference between the effect of the weight of the Cloth and that of the weight of the Yarns constituting it:-hence the Clo is not different from the Yarns. These are the prools afíorded by a process of negatre inference--[ Acilīnumana-CC. Känka V1 estables hung the non-difference (of the Cloth and the Yarns in particular, and of course and effect in general). (71) The non difference between the cloth and the yoms having been thus estalished, it follows that the cloth is only the yarns arranged in a particular shape and that the two do not differ from each other in essence. Nor can the Iwo be proved to be entirely different by such orguinents (a) "If the caux and e'íect viere no different. I would arvokie self contradictory actions ( ili is, liesi.ccck's ·-IX) TRANSLATION 37 torn and reduced to 'threads', it involves the action of being destroyed on the part of the cloth and that of being us nation and assertion of the cause and the effect being relale? (which means that the two members of the relationa conclita che cinntion of the neeful onverna arguments, we say, cannot prove ulic difference between cause and effect; because all the said differences can be explained and reconciled by attrsbuting the noixons to the appearance and disappearance of certain factors (a) For unstance, the limbs of the tortoise disappear on entering its body and appear again on emnerging from it: but for this, wel cannot say that the imbs are esther produced from, or destroyed by, the tortoise: in the same manner, the jar, the crown, and other things, which are only parucular modifications of clay. gold and so forth, are said to be produced on emanating and appearing from these latter, and to be destroyed an entering 1...r 1. . in na being for the non esistent, nor non-being for the existent." "In de instance Cired. the Tortoisc is not different from its appearing and disappearing limbs; and similarly the jar the crun and other products are not different from clay, gold and so forth-6) The 'assertion' (of difference between the cloth and the yarns) implicit in sudi notions as 'This cloth 2 in (made up of these yarns' is explicable, as being ·38 (1X12 produced what happens is that the yarn, become manifested TATTVA-KAUMUDI anologous to the assertion There are Tilaka trees in the forest'-(c) As for the difference in the useful purpose'served. that also does not establish the difference between the cause and the effect; because one and the same thing is found to serve several useful purposes; for instance, the single thing. Fire, serves the purposes of burning, cooking and lighting. As a matter of fact, any variation of functions cannot be a ground of difference; because we find that the functions of the savie things vary with their operating collectively or severally; for instance, each individual Bearer performs the function of indicating the path, but not that of carrying the palanqun, while collectively, they cany the palanquin; in die samc manner, even though the yarns severally do not serve the purpose of covering, yet on combining and thereby appearing in the form of the cloth, they can serve the purpose of covering (72) Opponent. "[You say that the cloth is already An objection based existent in the cause, the yarns; and when on the nature of it is supposed to be produced, it is only the manifolation -Tanlinn of the cffect the cause? production of wliat was non-existent becomes admited.lt the former, then the causal operation is superfluous. Whiên the effect in the shape of the monifestation of the cleth) in already there. we see no use for the uperation of the cause If it be said that 'though the manifestation is existent." yet it is the manfestation of this manifestation (for which the operation of the cause is needed). - then thes would molie an endless series of 'manifestations. Thus we conclude that there is no sense in the assertion that when the cloths in the form of cloth" ·XT] TRANSLATION 39 (73) This is not so, we reply. Even under your own theory that the non-existent effect is produced Reply-Theaba jection set aside what is this production is it existent or as common to Ron-existent 7 it 18 existent, then there is borb theories Preram af maryles trons'. than th nymous with production'; so that, when the term 'cloth has been ultered, one should not utter the term is produced (because it would be a useless repetation); nor could one say the cloth is destroyed': because destruction and production (denoted by cloth) can never co-exist. (75) Thus, [Even under the Nyāya theory) the production of the cloth must consist etherinehe..nherence of the cloth in its cause, or in the inherence of the cloth in its Ben: either cage, the said Production cannot he produced (as Inherence is eternalliand yet for the purposes of ----bastati . e che stand to an operation that causes are directly related, as otherwise (without being related to operation) they would not be causes' (active) at all, (76) Thus, it has been fully established that the Effect is eser erstent, (77) Having thus proved the effect to be 'existent", a fact favourable to the proof of the existence of Nature, the author next states the similarity and dissimilanty between the ·40 TATTVA-KAUMUOT Marifest and the Unmanifest, a right comprehension of which 13 conducive to discriminative wisdom; and this is done in order to show the character of Nature, whose existence is going to be proved. Karika X The Manifest is 'with cause', 'not eternal', 'not pervasive', 'active', multiform.com- Point of dissimi. larity between ponent', 'soluble, "conjunct' end the Manifest and dependent'The Unmanifest is the Lbe Unnadifest reverse of this (78) With cause' (Product). The question as to All the qualifica what is the cause of what, will be dealt with tiont explained later on (Karika XXI). (79) Not eternal-destructible, i.e., evanescent [being absorbed in its material cause* ) (80) Not perrasive', that is to say, the Mamfest does Tin eh of the Nature and as such they are non-pervasire'. (81) 'Antire-. con mobile. The Sentient Faculty (Buddhi), and the other crolutes are regarded as 'mobile. masmuch as they are found to renounce a body they have hitherto occupied. and to occups another as for the mobility of earth and such other substances, it is too well known ( 10 need on explanation). (82) Multiform;-as the Sertient Faculty and other croutes vary with each person earth and other substancera also are multiform in the forns of the jars and other thing (83) Component-of its cause: though the Products like the Sentient Faculty and the rest ore non different from their stux, set the assertion that they stand to their cause in Since the sainthyonds me do it of an biter noklat100 of nader.

·-X961 TRANSLATION ----A' L- Larn mondo HI 6 forest (when the trees have no existence apart from the ſcrest). (84) Soluble into Nature. The Sentient Faculty - to be extself though (85). 'Conjanct'.-Beanng within itself the relation of whole and parts. [Unsatisfied with this explanation on the ground of the relationship between the whole and its parts being eternal.- the author offers another explanation).-Or the termavayaca' (in the compound Szcayaan) may be cxplained as equivalent to 'adagatana'. 1. e, she mutual adhesion, contact,-i. e., Conjunction ---between wholes and parts. 'Conjunction consists in anion following on disunion; and that which has such union or contact us what is cxpressed by the word 'Sacayapam'. For instance, there is such bstances: ܬ the one rest: be. Norcan there be any conjanction between the three Attnbutes of Sottoa. Rajas and Tamas, because there is no disurion (absence of contact) among these (86) Dependent,the Sentient Faculty and the rest art suche In the producing of its product, in the shape of the I principle, the Sentient Faculty requires the assistance of Nature, without such assistance it would be too weak, to pro duce the l.priaciple. Similarly, the i principle and other tlungs also require assistance in the producing of their representative products.--Thus, n the producing of its product, everything requires the assistance of Nature. Therefore, even though efficient as a cause in the praduang of its product, th- Mani- ·TATTVA-KAUMUDI fest is dependent, requiring, as it does, the assistance of the Supreme Nature, (87) "The Unmanned as the resmeer'-of the Manifeste That is to saypervasive, and in action of evolution component, nct solable, unconjunct and independent. (88) Having thus explained the dissimilarities between the Manifest and the Unmanifest, the author now mentions the similarities between these, and the dissimilarity of both of these ngain from the Spirit. Karika X1 The Manifest is with the three Attributes' (Gunas). The points of milarsty between objective-common insentient' and ‘undistinguishable or non-separative"), the Manifest and the Undanfma! 'productive' So also is Nature. The and those of dis Spirit is the reverse, and yet also (in wimularity of these from the soul some respects ) similar. (89) With the three Atimbutes: -_That is to say, the Manifest has the three attributes of pleasure, pain and delu. By this assertion are set aside all those theories that altribute pleasure and pain to the Spirit. (90) Undistinguishable :---just as Nature cannot be distinguished from itself, so also the Great Principle (Buddhu), hann nennt . LN ANANA L. 1. han from (90) Some people have held that it is idea (Visina) alone that constitutes pleasure, pain and An objection based delusion, and that there exists nothing be on the idealism of the Bauddhas sides this idea that could possess these (pleasure, etc..) as its attributes ·-X133) TRANSLATION 13 In opposition to this view it is asserted that the Manifest is objective objective here stands for The Idealistic ob chat can be apprehended'. That 19, it is jection set aside exterior to the Idea-And because it is 'objective, therefore, common i.e., apprehended ( semul. taneously hute than the in the fc indi duals, all that is 'manifest' would have to belong pone TAI ---.11.. In the case of [ Manifest substance such as the l glance of a dancing girl. it is found that many persons continue to stare at it at the same time. This could not be the case if it were otherwise (i e of the glance were a mere Idea ) (92) 'Insertient Nature (Prakrti). Sentient Faculty (Buddhi) and the rest, are all insentierit. That is, sentierice camot belong to the Buddhr as Theld by the t'ainis'ika (Buddhisu (93) *Productiemie, possessed of the faculty of producing. The form of the word to be used would have been prasavadharmā', but the author has used the particular possessive alfix (rin), in order to indicate the constant character of the property of prodactweness as belonging to the Manifest, the sense being that the Manifest is never devoid of similar as well as dissimilar products. (94) The author attributes the properties of the Manifest to the Unmanifest-So also is Nature', -j.e., as the Manifest. so the Unrnanufest (Nature). (That is, the properties of the Manifest, just enumerated, belong to Nature also (95) The dissimilarity of these from the Spint is next ststed - The spirit is the recerse.'

·oot corse and the rest, yet there are points (97) The Nianifest and the Unmanifest have been des. cnbed as having 'thres Attributes* Now the question arisc What are these three Attributes, and what is their characters tic. The author answers this question in the following text- Gunay of the Simkhyasa tarm denoting the constituent ciements * The word 'Attribute requires FoC ciplanesion It stands for the Natuite or Primordial Matter 3 sayColebrook These three quolibet are not more accidents of Nature, but are of its essence and nice mto Master in described in the system of Kapila na formed by the Coal which were primarily in equilibrium, and so long as this state txisted veetater on, this idest condition of Nature is disturbed by the subsequent predar inance of the Attnbute of Rajas. Davies has rendered this to portapt word-Gund-by "lade. This is opt to mislead For Yoda. take imparted to it specially, by Spinoza, wbothus distingusshes berupt Agribute and store "By Attribute, I wadeptand that which the period Berceives of substance 98 constituting its essence; by Vode, I underscood 41 TATTVA-KAUHUDI (96) 'Objection "How can you assert the Spirit to be the reverse' of the Manifest and the Unmanifest: Object1on-There when are points of simi. We see that there are points of similalarity also beweeg rity between the Spirit and the Unmanifest the soul and the such as being without cause', 'eternal *the Unmanifest and so on--as also between the Spirit and the Mlanıfest--such as being multifortu'?" Answer: 'Ye also similar - that is to say, though therc The objection are points of similarits, such as being 'ecithconceded to there are points of similarity as well of dissimilarity also, in the form of being as of dissimilarity devoid of the three Attbutes and the ress its composit100. On this Davies retparky Nature or inhere was no emanation is to separate forms of matter." And, as we understood by Vestera philosophers, is an affection of a subupote. angle- 17 the affections of substances, etc." of or Peintiordul peoport or in the ·-X11003 TRANSLATION Karika X11 The Attributes are of the nature of pleasure, pain and delusion; they serve the purpose of The Character of illumination action and restraint, and the three Attributes (Gupas) they are mutually subjugative, and supporting, and productive and co-operative. (98) These are called Ganos (literally., subsidiary of secondary) because they exist for the sake of cthers (the Spirits). The three Attributes will be named order in the next Kārká And according to the maxim cf presight, or in allowance with a convention among writers of treatises, the pleasure' ('par' and 'delusion') of this Kārkā are to be taken in the same crder (as Saltca, etc.,' in the next) (99) Thus then, the meaning is tha: 'Priti' being Pleasure, the Sotics attribule is of the nature of pleasure: Aprih' being Pain, the Rajas attribute is of the nature of pain; and, lastly, 'Visāda' being Delusion, the Tamas attribute is of the nature of delusion. The word 'Atman has been added with a view to discard the theory that pleasure is nothing more than mere negation of pain and vice versa As a matter of fact, Pleasure and Pain are not Huete negations of one another, on the contrary, they are posstre entities, and the term 'atman' 'najure' connotes positive reality, so that those things are pritsātner', whose rature, i.e. Existmce, is in the form of pleasure, sımlarly with the other terms (oprityátman' and 'visādāt man"). The dea of Pleasure, Pan and Delusion being positive entities, and not mere negations of one another, is vouched for by common experience. If they were mere mutual negations, they would be mutually dependent; end thus the non-fulfilment of one would lead to the rion fulfilment of the other (100) Having thus described the nature of the Attnbutes, the author next deschbes their several Their functions functions:-"They serve the parfose of ," r ·46 TATTVA-KAUMUDT (X11101 nalian, action and restraint." --Herr, too, the three members of the compound are to be construed in the same order as before. The Rojas-altnbute, in accordance with its mobile nature, would always and everywhere be urging the buoyant Sattoa. attribute to action, if it were not restrained by the sluggish Tamas-atunbute by which restraint it operates only at intervals; thus the Tamas-attribute becomes a restraining force. (101) Having thus descnbed their functions, the author proceeds to describe the method of their The metbod of their operation operation-" They are mataally subjugative and supporting and productive and co-opera. live." The term 'crli' at the end of the compound is to be construed with each member of the compound ( thus the compound is to be resolved into the four terms (1) anyonyi bibhagaurtta yah, (2); anyonyas'raycortlayaḥ, (3) anyonya jananaurttagah and (4) anyo yamithunavrttagoh). Now to explain. (1) " Motoolly subjugalue"-The. ne s brought into 2 other; e the after having sub- Similarly the Rajas attribute, in its turn, attains its agitated state after having subdued the Sativa and Tamas attributes; and "the" Tamas attribute attains its sluggish state only after having subdued 1, C... --..-.. In pporting • sense of 'support (As'raya) here is that the operation of one is depertient upon the other. For instance, the Satta attribute helps the Rajas and Tamaralash 1.1.11 (whic & 1 Raja.

·--X11107) TRANSLATION 47 Similarly the Rajas attribute helps the other two by its activity (or mobilty) through the help of illamination and restraint. and the Tamas attnbute helps the ather two by its restraint, through the help of illumination and activity, (3) " Mutaally productive." That is to say, one can pr«duce تمد this ' modification is not regarded as 'caused' (produced). what brings it about not being essentially different from itself; nor is it non-efernal, transient- there being no merging of it into anything essentially different from x'self. (4) "Motu- "" Thorin 2. mutual concorsi The particle ca In support of the above, we have the following Smu, text: "All the attributes are mutual consorts; all omdipresent: Sattva is the consort of Rajas, Rajas of Sattoo, both of these again of Tamas, which latter again of both. Sativa and Rajas. The first conjunction or separation of these has never been perceived." (Devi-Bhagadafa, 3.8). (102) It has been said that the Attributes "serve the purpose of illumination, actwity and restraint," Now it is going to be explained what those Atubutes are, and wherefore are they som Karika XIII The Saltva-attribute is held to be buoyant and illumi- The three Atiri nating: the Rajas-attribute exciting and butes pimed and mobile; and the Tomas-atribute sluggish ther nature ez. and cnveloping Their functioning is for plained a (single) purpose, like that of the Lamp, ·48 TATTVA-KAUMUDI [X11/103... (103) The Saltvo-o!tribute, etc. The Snıtva-attribule alone has been held by the teachers of The Properties of Sänkhya, to be buoyant and illuminating Goodness (Saltva) Buoyanry--as opposed to sluggishness--s that which enables things_to shoot up; it is to this that the uprising of the flatne of fire is due -- in Buoyancy some cases, it is conducive to lateral motion also, as in the case of air. Thus. generally, buoyancy may be said to be that which is conducive to the efficient functioning of all instruments (causes); sluggish- Iluminativeness fiess, on the other hand, would make the instruments inefficient. The illuminative character of the Sattva-attribute has been already explained (under Kärcha X11). (104) Sattoa and Tamas, being by themselves inert. are unable to produce their effects. the Necessity of the driving force is supplied by Rajas, which Foulness (Rajan) excites them and rouses them from their activity and natural inertia, and urges them on to the excitingdeas accomplishment of their respective effects It is for tlus-reason that Rajas is said to be exciting. This exciting character of Rajas is next accounted for."(it is also) mobile.' This shows that the operation of Rajas is neces sary for all activity (105)-On account of its 'mubility', Rajas would keep the triad of Attrbutes n a continuous whár! Necessity of the of activity, but for its being restrained by the Darkness (Tamar) "slugpsh and enveloping" Tames, which luggisbress and obstructs ils activily, which is operative envelope 212018 in certain cases only. Thus, in order to be distinguished from the active Rajas, Tamas las teen said to be the restrainer" Darkness is slaggish_und_enucleating The particle 'eva' is to be construed not only with "Tamas but with Sattya' and 'Rajas' also ·Xilin] TRANSLATION - ag (106) The eng "...-1-francia Objection, The da Attributes of contradictory pe natures cannot Sunda and Upsunda (two wrestling champi. co-operate ons ), there can be 00.possiblity of their combining for a single purpose The author replies How Their fitnctioning is for a single purpose. Reply-they con, like that of the lamp." We have all like wick,codail, obsers ed how the wick and the oil-cach, in giving light bile. and phlegm--though possessed of contradictory pro perties, co-operate forthe single purpose of sustaining the body, Precisely in the same manner, do the three Attributes, though possessed of mutually contradictory properties, co operate towards a single end :--for the single purpose of the emancipation of the Spirit. This will be further cuplained in Karka XXXI. (107) Pleasure, Paisi and Delusion, being mutual con tradictions, Tead to the assumption of three Necessity of different causes connate with themselves poftulating the three Aftribute. as causes of pleasure, paid end delweion Yetpectively by their very nature, they are mutuany sup pressive." As an example (of the nulliform character of these various causes of Pleasure, Pain and Delusion), we have the following: A single girl, young, beauuful. gentle and virtuous, is a source of delight to her husband, whyl-because for him she appears in the form of Pleasure: she pains her co-waves-why!--because for them, she appeara in the form of Pain; and lastly the sarze gil deludes of T. 4 ·50 TATTVA-KAUMUDI (XII]IS. stupeltes another man who is unable to get at hem why? because for him she appears in the form of Delusion. The case of this woman :)!ustrates the nature of all things. In the above case, thal which is the cause of pleasure is the Attribute of Satira, the essence of which is Pleasure; Goodness the cause of Pleasure; the cause of pain is the Arribate of Rajas, Foulness of Pain the essence of which is Pain. and lastly, the and Darkoess of Delusion cause of delusion is the Attribute of Tamas. the essence of which is Delusion. As regards Pleasure, Illuminativeness and Buoyancy (which are the properties attributed to en of Attrit Sattoa), these are no mutually contradic. butci are not tory, and as such, not incapable of cocontradictory, and existing in a single substraturn; in fact, they * they do not pecessitatetbe are actually found together (subsishing in assumption of different cautes Sattua). Hence, Pleasure, Illuminative. for bach of them ness and Buoyancy, being mutually not contradictory, do not necessitate the assump tion of three different causes (one for each of them severally) ---as is done by Pleasure, Pain and Delusion which are mutually contradictory (and as such unable to cohere in a 1 established that there are three and only three-Attributes. (108) Objection “As regards earth, and other things known to us, we actually perceive the Quenion-Indie teetnes, etc. of properties of undistinguishableness and the Attributes the rest (described in Kárika XI) as belong bow proved ? ing to them, and we adroit them so far, But the Sultra and other Atınbates can never come within the range of perceptible experence; how ther, can we atin.

·-R TRANSLATION -XIV109] 50 L +, -, to loving - -- ------- * * * *Indestinve Tas Answer: Karika XIV ... The proper Two reasons for the above given. Existence of of these the three Attributes) in their Nature proved absence. And the existence of the Unmanifest (Nature) too is establised on the ground of the praperties of the effect being of the same nature as those of the cause. (109) By "arioeki" in the Kariká is to be understood the abstract form avipekitoa': just as 'dur' First Proof. From the existence of and 'eka---in the Sutra "Doyekayordvivacathe three Altri. naikavocane" (Pāņını. 1.1V-22) -stand for dvitva' and 'ekatoa' respectively; if at were not so, then the form of the compound would be "dore kesa" (and not a doyekayoh") * Question. How do you preve, the properties of "undistinguishableness and the rest 7– "T17 TI A r sition, implied by the test, has not been stated in so many. words because it is clearly known.-It proceeds to state the negative premise in short these in their ab. # For if the om would be three, and would thus require a plural ending and not the dual.-which is explained by making 'dit' and 'eka' stand for dutta endchottomaksos only two nouas, and thus having – dual ending.

·52 TATTYA-KAUMUDI (XIVIO ! being undistinguishable and the rest are absent.--as in the Spirt, the three Attnbutes of Saltea etc., are non existent. Or, we may have the Manifest and the Unmanifest (both together ) as the subject ( minor term) of the syllogism, and then we shall have the reasoning-"By the existence of the three Attributes"--as a purely negative inference* (Adita ). there being no other case (besides the minor term ) where there could be an affirmation (of the reason, Middle termexistence of the Attributes). (110) Objection:-" The existence of the properties of "being undistinguishable and the rest, cannot Question. How be proved before the object possessing these it Nature proved to exist ? properties (the Unmanifest ) has been prov. ed to exist. The existence of the Unmanıfest itself has not yet been proved; how then can the existence of the said properties be proved ?" Answer:-The existence of the Unmanifest is established on the ground of the properties of the effect Reply : From the properties of the being of the same nature as those of the effect being due cause. The sense of the argument is as to those of the lfollows: All effects are found to possess cause. properties similar to those of their respective # The syllogism has been previsusly explained ag_" Whatever. has pleasure etc, 1 undistinguishable, as the perceptible, materul substence."--and here we have the affirmation Anaya ) of the reason in the " perceptible substances whose connotation 19 different from that of the subiect of the syllogis, " All things having pleasure etc "Now, what our author proposes is that we might explain the reasoning thus "All things besides the Spirit ( the Manifest and the Unmanifest ) are undistinguishable. they have the three Attribertes and whatever is not un distinguishabla does not have the three Attributes' Thus in the latter syllogism. have for the minor term The Blanifest and the Unmanifest which comprehend all cases where rosson (the presence of the three Attributes) could be found; for ao hoog besides the Manifest end the Uomaailent can be said to have the three Atenbuks. 21 Since we ·XIVU TRANSLATION 53 causes; ... the cloth possesses properties of the same nature as those of the yarns; similarly, we find that all products, like the Great Principle and the rest are endowed with Pleasure, Pain And Delusion; from which it follows that this must be due to the presence of Pleasure, Pain and Delusion subsisting in their cause;~ is thus that the existence of this cause, in the sbape of the Vamanifest, Primordial Matter (Nature) is established.* (111) Says the enquirer. 'the followers of Kanāda (the Why not accept Vais'eskas ) and Gautama (the Naiyôyikas) the atomic assert that Manifest is proluced out of the theory which dis- Manifest : According to them Atoms are ity of an manifest, and these produce the manifest Unmanifested product, from the binary compound onwards Entity ? to the Earth, Water and other substances : and the qualues of the faller, Earth and the test, are produced in accordance with the similar qualities in the * And consequently Nature too is proved to have the properties in question, in accordance with the proposition laid down before What.. ever bas pleasure ele.. has the band properties ete, also." The trasa. ing may be rendered clearer by reducing it to the form of two Aristote. laon ayllogue- Properties of the effect ( late ket) are properties of the cause Nature). Pleasure etc., pre properties of the effect ( latelleet :. Plembur.ete, are propenies of the cause ( Nature ). And again Whatever has plexeare, ctc., bes indiscrezioes, etc. Nature bas pleasure, etc., ( as first prored ). :. Nature has discreetsen, etc.

·upIs the beginning there existed only atoms of various substances + The atomic theory of Kanāda and Gautama may be thus summed 54 TATTVA-KAUMUDI [XV117 ( constituent ) atoms.* And in as much as all the Manifest along with its properties, being produced out of the Manifest what is the use of postulating an Unmanifest, an impercepti. ble Entity (in the form of Nature ?) We reply Karika XV v (1) Because of the finite nature of specific objects. (u) because of homogeneity, (ii) because Reply we must postulate an Un. of evolution being due to the efficiency manifested Reali- of the cause. (iv) because of separation ty-reasons given between cause and its product, and because of the merging of the whole world (of effects ). - there is the Unmanifest as the cause (next Karikā). (112) "Of specific objects" se, of the products in.the shape of the Great Principle and the First proof of the existence of rest--the cause, root-cause is the "Unmani. Prakyti' Since Vest_ (Nature). Why so ?-() because there is separove of the separation between the cause and effect effect, and reunion and because of the merging of the whole of the whole Uniterse" (Universe", – It has been established that the effect is already existent in iis cause: the respectively en (Earth. Water, Fire and Aw) besides, of course, Aksa's. etc. which dued with four different sets of properties, lattery perceived a bheith it compounds. By same agency or other mainly that of Adren, the couples and thus form binary.compounds, which laster again combining 10 the same manner, but three at a time, give rise to tertiary come DLO --.. - ons ser not be red to which of the 23 11 11-12-1/.

·XV11%) TRANSLATION 55 already existing limbs of the Tortoise emerging out of its body. become distinguished from it'this is the Body of the Tortoise and these are its limbs and on again entering the . other subtances, emerging out of their cause in the shape of the Primary Elements (Tanmatras ) become distinguished from thern: the already existing Primary Elements on ernerging out of their cause, the 'I-principle come to be distinguished from it: the already existing 'l-principle'. emerging from its cause, the Great Principle, becomes distinguished from it; and lastly, the already existing Great Principle, emerging from its cause, the Highest Unmanifest (Nature). becomes distinguished from it. This distinguishing' or separation from the final cause, the Highest Unmanifest, of the whole world I effects related to it erther mediately Tas with Earth, etc.) .n.7 ... the shape of the Jar of the Crown, merges into its cause, in the shape of the Clay or the Gold, and thereby disappears, --------...,L'.L --- IL I. these latter unmanifest in so far as their own form is concerned. -when the principle merges into the Great Principle, it renders the latter unmanifest in so far as its own form is ·56 TATTVA-KAUMUDI (XVII). concerned, and finally when the Great Principle mergęs into its caune, Nature, it renders this latter unmanifest. In L. --ENT,... TC - nething * nc the cause, there must be unmuny est as the cause. (113) From the following reason also the Unmanifest is the cause 'Becanse of evolution being due Second proof Be- to the efficiency of the cause," --It is a wellis due to Energy known fact that the evolution of the effect is due to the officiency of the cause: for certainly, no effect can arise from an ecficient cause. Thus 4 C in the cause. The difference of sand from sesamum--the material cause of oil—lies only in the fact that it is only m the latter. not in the former, that al exists in its unmanifested condition.. (114) Objection: "The above two reasons that you have urged--the fact of evolution being due to the Objection: The efficiency of the cause and that the separa- Test with Intellection and merging of the cause and effect, might be taken as proving the supreme "Unmanifest' character of the Great Principle itself. Why should we have one more Unmamfest entity beyond that?' Answer: "Because of the finite nature of specific Reply-Third objects"; parimanot stands for 'parimitatproof From intenett" (of eft', 'becouse of being measured, i.e. finite. ull penitested The reasoning is stated in the syllogistic vigence) form]-The speafic objects in question, the ·-XVI) TRAXSLATION 57 1 have, for their cause, clay and other things, (in which inhere) the unmanifested state of the effects }; we have already shown that the cause is that wherein the effect already exists ra_the unmanifested state. Under these circumstances, the cause of the Great Principle must be that highest Unmani. fest which must be the final cause, for there is no ground far postulating a further Unmanufested Reality. * (115) For the following reason alsa the specific obiects in queszion must have causes wherein they hc Fourth proofun mantiesteds "Because of homogeneily "Because of L-'A-2 restare found to be homogeneous' in the sense that they consist in Plessure Pain_and Delusion. And whatever is - labie specific objects, ihre Unmanifested (Natured in the cause Having prosed the cistence of the Unmanifest, the author next alates the manner of its operation- ·58 TATTVA-KAUMUDI [XV1116 Karika XVI There is the Unmanifest as the cause (gone before); The methad of it operates through the three Attributes, Nature's operation bý blending and modification, like water. ón account of the difference arising from the predominance of one or the other of the Attributes. (116) "Operates through the three Attributes": -At the time of the cosmic dissolution, each of the Through the Attributes three Attributes: Sattva, Rajas and Tamas. continues ils homogeneous modificatinas Modification forms the very nature of the Attributes and as such, they can never, for a moment, pemain unmodified. Hence even at the time of dissolution, cach of the Attributes Sattva and the rest, operates through its own particular forma {This is at the period of dissolution). (117) Another method of operation (which comes an at the creative period ) is next stated"By be a blending of blending". The term "sanudaya' signifies samet ya udaya', appearing in combination. • syossible n, and t some diversity among the Attributes: this diversity again is not possible without one being suppressive of the other lie. unless the Attributes are so constituted that they suppress one another) This is the second method of operation wluch bnngs about the Great Principle and other products.** * This is the state of equilibrium of the Attributes, during which no evolution is possible. ** The various evolutions from Nstare are due to the disturbance of rqulbecue among the Attributes, which causes the hutberto dornizat. bypleing energy of Nature, whence issue forth the various manifestatio) Jezellect and the rett.

·-XVI[119] TRANSLATION 59 (118) The enquirer -L.--- . of opera Objection--How each of can ao Attribute of uniform nature reply bring about all kno diverse actions 1 taste' 1 Reply. By different modifications of earth and becomes modification as uotey transformed into the juice of fruits such as cocoanut, palm, wood-apples and so forth; in the same manner, ( owing to the blending and the mutual !!!! difference arising from the predominance of one or the other of the Attributes" That is, by the pecultarıtres due to the predominance of one or the other of the Attributes (119) There are some self contented (Materialists) who accept, as 'Spirit', either the Unmanifest (Nature) or the Great Principle or the 'l-principle' or the Sense-organs, or the elemental substances. As against these, the Author makes the following declaration. Karika XVII la) Because all composite objects are for another's use, (b) because there must be absence of Reason for tbe the three Attributes and other properties, existence of Spirit (c) because there must be control, (d) because there must be some are to experience and (e) because there is a tendency towards + Sweet' accordiog to the NaiyJyikas.

·60 TATTVA-KAUMUDI (XV11:30– 1 'Isolation' or final beatitude, therefore, the Spirit must be there. (120) The Cria't mahal The Spirit exists: because all compound objects are for another form, would stand thus-Nature, the Great Principle, the 'I principle. and other things must exist for another's use, because they are compositehke the bedstead, the chair, the unguent and other things-Nature and the rest are all 'composite , being composed as, they are, of pleasure, pain and delusion. * (represented by the three Attributes of Saltoa, Rajas, and Tamas). (121) “But", says the abjector, "the bedstead, the chair, and other composite things are found to Objection: The above reasoning exist for the Body.wluch is itself a composite would only lead thing, and not for the Spirit as apart from compounds, not to Nature etc; so that the fact of Nature &c. an Elementary being composite, should only lead to the Spirit inference of_another composite thing fot whose use they exist) and not 10 that of a non-composito Spirit We reply" Because there must be absence of the three Attributes and other properties,"That is to Reply--Since the reters of that say, af from the fact of Nature, &c., being wk.ch possesses for another's use', we were to inter only The three Attributes another composite object, then in that case. must ezust Iwe would have to assune such composite * This soundt rather absurd. But we must not forget that the whole ut of material objesti pre mere emabationstrom Nature, whose consti tuent elements are the three Attributes, which latter conuint ia plesqure, pain and delusion, respectively, ·XV1[135] TRANSLATION 61 - obiects ad infinitum; for even this latter compound would lead to the influence of another for whose use it The view of the objector would will exist and this again to another, and so lead to compounds on ad infinitan. And when we can escapel ad infinitum this regressus ad infinitum by postulating a reasonable terminus, it is not proper to multiply unnecessary assumptions (in the shape of an infinite senes of composites) Nor can it be urged that "Multiplication of 'assumptions becomes cxcusable when supported by evidence" because when the composite character (of the bedstead) etc., is put forward in the inferential argument, it is only in so far as it is concomitant with 'being for another's use" (and it is not meant to include all the properties of the said composite objects), in fact if one were to insist upon the Inference to be in accord with all the properties of the corroborative instance (in this case, the bedstead &c.), then there would be an end to all Inference (no Inference being possible).* We have explained thus in our N98 yarartıka-tatparpalika.** Thus then. in ørsler to escape the regressus ad infinitum e accept Find ourselves cons. F* being without.. non-objective". AL Because there can Karcely be fouod any two occurrences in Dature which could be quite identical Eren in the stock example of the Naiyag,kas--"Fiery, because smoking as the culinary cortly-wo have dersimilarity between the subject matter of the syllogiem and the instance cited. Thus, in the culisary beanth the fire 19 for cooking foods and proceeding from a house made by meo, &c. &c., whereas such is not the case with the fire in the mountain. ** This is a commentary on Udyolakera's Nyayaristika fa glons an the VacsyIyeabhagya on the Ngàysstras of Gautens). This work with the Peru'nddái af Udayaascárga s generally counced as closing the epoch of ancient Nyiga, latterly supplaated by the modern systema, latroduced and most estepurely exposaded by Googei's Wpidlydyn in his Taltya-Cintima, ·62 TATTVA-KAUMUDI (XV11172... (subjective). uncommon (specific)", sentient". and **1100 productive". Because being with three Attributes and other properties are always accompanied by that of "ha ni namnapita woh oh lauren Lang hiniho Srivit he cannot be a katha' (a special class of Brahmanas). Hence when lie laid down that "there must be absence of the threc Attributes etc.," he means that there must be something which is not composite, and this is the Spirit. (122) For the following reason also there must be a Spirit apart from Matter: "Because there must Because there be control"; that is to say, because the must be superintendence objects constituted by the three Attributes are such as are always controlled";a: a matter of fact it is found that everything consisting in pleasure, pain and delusion, (i,e in the three Attributes) is controlled | by something else-e. g., the chariot by the charioteer; and the Great Principle and the rest have been proved to consist in pleasure, pain and delusion': therefore, they must have a controller --and this controller' must be beyond the tree Attributes and independent, and this is the Spirit (123) Again there must be the Spirit "because there must be soine one to experience. The term Because there 'some one to experience indicates the must be one to See objects of experience in the shape of pleasure and pain The objects of experience are pleasure and pain, which are felt by everyone as agrecable and disagreeable respectively. That is to say, there must • Otherwise the Controller also will stand in need of another, for the presence of the Attnbutes in the former will necessarily lend to the of pleasure, &c. which again will necessitate its control by somethiog beyond italf. And so we shall be landed in a régressus ad infinitum.

·-XV11L?5) TRANSLATION 63 1 thugs operating upon themselves; as the Great Principle and the_rest_are all themselves integrally conposed of pleasure - which whom thing else must be the Spirit (124) Others, however, interpret the above reasoning of the Kanká thus : The term 'Bhogya' A different inter stands for visible, and the visibility of the pretation of tbe D ------ 3.1 per is to be inferred from the disable'. The visibility of the Great Principle and the rest is to be inferred from the fact oF their consisting --like the Earth and other substances.--of pleasure, pain and delusion. (125) Lastly, the Spirit must be there-"because there is tendency towards Isolation."The Isom Because of the istion which is found in all scriptures and writers and sages 19 recagrused by great sages and others towards beatitude possessed of divine insight as the absolute --r-1-on of the three bande of 'n . - and duiners, cannot be properly said to fec! pleasure *ts , for that would imply the feeling of pleasure by pleasure or worse stall--by pain; and F16C ters, which is absurd.

·64 TATTVA-KAUMUDI [XV11271. since a substance cannot be absolved of something that forms its constituting element. It is only when one is disa tinct from the Great Principle etc., and does not consist in pleasure, pain and delusion, that the said Isolation can be possible. Thus, the conclusion is that in as much as there 19 a tendency in all the scriptures and among all intélligent persons towards Isolation, there must be something beyond (pleasure, etc., and hence) the Great Principle and the rest.--and this is the Spirit. (126) Having thus proved the existence of the Spint, the author next raises the question—Is this Spint one* ( manafesting itself) in all bodies, or many, being different in each body? And in reply, he lays down the theory of the plurality of Spines. Karika XVIII (1) Because there is definite adjustment of birth, death, and the organs, (2) because there Morality of Spirits-Teatens is non-simultaneity of activity and (3) be cause there is diversity due to the three Attributes--the plurality of Spirits is established. (127) "Because etc, "-The plurality of Spirits is established.-svhy? "Because there * From allotment of definite adjustment of birth. death and the birth, death and the orgiat organs. The Birth of the Spirit consists sen'. feel *s set of bab. Principle and ing a composite ·--XV1|178] TRANSLATION 65 WAR of a particular character; it does not mean modification, since the Spint is essentially unmodifiable (unchangeable), Death also consists in the giving up of the body and the rest; it cannot mean destruction, as the Spintis unchangeably eternal. The organs are tlurteen, beginning with the Great Principles The definite adjustment of these birth and the rest, stands for the fact that one set of these-Body eta, are connected with onl...na Sunnl.h. hal-he-hyporirit were one, all all one becoming blud or deat, all would become blind or deal,-on one becoming utsound of mind, all would become unsound of mind, so that there would be no adjustment. On the other hand, if there is a distinct Spirit, belonging to each set of Body etc., the adjustment becomes secured. Nor can one explarn the above adjustment by attributing it to the single Spirit, as diversely conditioned by contact with different bodies. etc. For in that case he would lard himself on another absurdity--that of attributing (on analogous ground, the birth or death of the Spirit), in connection with the hands, the wrists and others. Thıs, however, can never be right, for a gul does not became 'dead' by the derangement of her hands, or 'bom 'on the appearance of her breasts or other parts of her body (128) For the following reason also, the Spirit, must be different with different bodies: "Because Since activity' actioity is not simultaneous" Though 'Acti. fx not simulta. vity in the form of elfort, is a function of CO3 the intemal organs, yet it is here attnbuted to the Spirit. If the Spirit were one, the activity of one than would lead to similar activity in all other men-as the Spint would be the same; so that the moving of one man T.5 ·From that &c. The particle 'Ca. TATTVA-KAUMUDI [XV111119 lead to the moving of all others at the same time-a palpable absurdity, which is avoided on the hypothasis of ploralits. (129) Again, the Spirits must be many--" because there Because the moodiis diversity due to the three Aunbates." The fications of the particle 'evashould be constructed with Attributes are siddham , not with 'viparsagāt'; the sense different being that the plurality of Spirits must be taken as proved, no es unproded. The term "fraganca stands for the three Atinbutes by the diversity of these is meant differentiation. Some persons abounding in the Sativa-attribute, represent aggregates of that attribute.&. sh ...... .... .. Rajas-attribute -- bution of the Attributes in the various entities, could not be explained if the Spint were one and the same in all. On the hypothesis of plurality. however, there is no difficulty. (130) Having thus established the plurality of Spirits the author now states the properties of the Spirit--as a knotra ledge of these is conducive to discriminative wisdorn Karika XIX And from that contrast, it follows that the Spirit is 'Witness,' and has 'Isolation, Neutran The properties lity, and is the 'Seer,' and 'Inactive: of the Soul "And connects the following properties of the Spint with is plurality. attnbute, such as due to the distri ·-XIX) TRANSLATION 67 A subject, immediately preceding, 13 referred to by the pronoun this; whereas one not ko immediate is denoted by that; hence the that here refers to Kärkı XI. (132) Thus, the contrast of the character of "having the three Attnbutes, etc. and the rest Tu hich The secestity of so many properties. have been set forth in Kånka X7 as belong- Theie interdepea- ing to the Unmanifest, Nature, as also to the deoce Manifest Products.)-connotes the Spint's Property of being without the three Attributes and being *distinguishable, non-objective, 'not common Sentent' and 'non-productive'. Now the characters being 'sentient" and 'non-objective' also indicate the characters of being 'witness, and seer. Since it is only a 'sentient: being that can be a only AN .2.2 rilen we their dispute to the witness; similarly does the Nature exlubit its LI-, Cn. 1.Llasera --- the same reasons, the Spirit is also the 'secr'. (133) Further, from the absence of the three Attributes in the Spirit follows its Isolation by which is meant the final 11. ml of the shilinder 1.Lir Delusion (134) From the absence of the Albafes, again, follows neatrality: since this latter property is such as cannot belong other to the happy and satisfied, or to the sad and rumbling. It is only one who is devord of both pleasure ·63 TATTVA-KAUATUDÍ (XXIKand pain, who can be called neatral--also called Udisina (indifferent). Lastly, the inacticity of the Spirit follows from its being distinguishable and non-productive." (135) Objection. “We grant all this; but in ordinary Objection-Intelli, experience, we first decide, what is to be gerce and activity done by us and then think in the following always found ca strain-'I, who am a sentient being wishing to do a certain act, am going to do it: so that we find by our experience that sentience and activity are co-existent in the same person. And this goes against the Sārkhya tenets which make the Sentient' being "inactive' and the 'active' agent 'insentient. Answer :- Karika XX Reply :-The apparent activity Thus from this union, the insentient of the soul due to Evolute' appears as if sentient'; and snien with Buddhi similarly, from the activity really aleDigence of th. belonging to the Attributes, the Spirit, latter due to union which is neutral appears as if it were active. (136) The sense is that in as much as sentence and activity hase been proved by reasons to be differefits located therefore, the feeling referred to by the obiecki mun be a mistake. The word 'Liiga Evoluto, bere stands for cerything from the Great Principle down to the primary elements to be described later on. The cause the mistake is said to be the union' i.e., proximity of the Spint with the excluic. The rest is clear enough of ·--XX 1781 TRANSLATION 69 T (137) Objection -"You say that the feeling is due to Union, etc. . But no union between two des. Objection - tinct things is possible, without some need, What is the need which again is not possible without the of the Union ? relation (between the two things) of the helper and helped. How is this possible in accordance with your tenets, with regard to the union of the Spirit with the Evolute ?]" In reply, the author explains the "help' or 'benefit which forms the basis of the need. Karika XXI For the perception of Nature by the Spirit and for Reply-The need the Isolation of the Spirit, there is union is that of final of both, like that of the halt and the Emancipation blind; and from this union proceeds evolution. (138) In the term "Pradhanasya" the genitive affix has the accusative force, the meaning being" for the perceptron by. Spirit of Nature, the source of all things, thus implying the fact of Nature being an object--something to be enjoyed." This enjoyability, however, is not possible without an enjoyer, whose existence thus becomes needed by Nature. tion, this Isolabon a$ dependent upon due discrimination between the Spirit and the three Attributes; thus discrimination is not possible without the Nature ( and its evolutes in the shape of Buddhi and the rest, without which is knowledge 1 ·70 TATTVA-KAUMUDI (XX[149 F of any kind is possiblo );-thus it is that for his own Isola. tion the Spint needs Nature. In as much as this series of linions ( between the Spirit and Nature ) is eternal, it is only right and proper that the Spirit, though he had been already united for the purposes of enjoyment', should be united wsth 'It again, for the purpose of 'Isolation (140) "Granted that there is this union between these two ; but whence the evolution of the Great The necersity of Principle and the rest 7" Anisiter "From the creation of Buddhi etc. this union proceeds evolution. The said umon Tof Spirit with, Nature ) cannot by itself suffice either for enjoyment' or 'Isolation of the Great Principle and the rest be not there; hence the union itself brings about the Evolution for the sake of enjoyment and 'Isolation. The process of Evolution is now explained, Karika XXII From the (Parkyti Primordial Matter, Nature) issues The process at Mahat (Buddhi, the Great Princiele): Evolution from from this issues Aharikāra (l-principle): Prakt down from which proceed the set of sixteen wardi from five of this set of sixteen proceed the live elementary substances. (341) Front Prakrti, etc. --Prakrti is the Unmanifest (Nature); Mahat (Great Principle) and Alankara (1 Principle ) will be descnbed later. The set of sitteen is made up of the closen senie-organs, to be descobed later on, and the five primary elements. Out of these arelern. locum the five pimary clements, proceed respectively the fire plementary subminncs (Akas's, Earth, Water, Air and Fire) ·--XX111143) TRANSLATION 71 (142) Thus, (a) from the primary cleanent of 'sound proceeds Akas'a, having sound as its charac- The process of the teristic property: (b) from the primary production of the dement element of touch' as combined with that of 'sound proceeds Air, with sound and touch as its characteristic properties; (c) from the primary element of colour combined with those of sound and touch proceeds Fire, with sound, touch and colour for its charactenstic properties; (d) from the primary element 'taste combined with those of sound', 'touch' and colour proceeds Water with sound, touch, colour, and taste as its characteristic properties; and lastly, (e) Crom the primary element of odour" combined with those of 'sound. 'touch'. 'colour' and 'taste" proceeds Earth with all sound, touch, colour, taste and odour as its characteristic properties. (143) The Unmanifest Nature has been already defined in general terms in Könika X, and specifically in Karika X111: the Mansfest also has been generally defined in Kärská X: now the author defines Buddhi, a particular form of the Manifest, the Buddhi-the knowledge of which is help fu towards discriminative wisdom. Karikā XXIII Buddhi, the f-.- Desinle Water' Buddbi defined. Its properties mated when abounding in the Tamas Principle.

·72 TATIVA-KAUMUDÍ (XX11/14- 11 1 ...) . 1 .. . he does is to review the situation; he ponders over it, regards himself as entitled to do it and then makes up his mind (determines) that he should do it and then does it. Now IL-L.hild be eristic which aculty (of the Spint); and Buddhi 19 regarded as not different from the said determination' (on the principle that the action is not different froin the active agent); thus also com stitutes the definition (differentia) of Buddhi, in as much as at distinguishes it from all like and unlike things (145) Having rhus defined Buddhi, the author, in order to help the attainment of discriminative The properties of wisdom states the properties of Buddhi, as Wisdom. Diapas abounding in the Sattya and Tamas attrı mionand Power, and the reverse butes: "Virtue, etc, etc.". Virtue' leads of these to prosperity and the Highest_Goud. -- that • brought about by the performance of sacnfices, charity and the ble lead to the former, and that due to the practice of eight-fold Yoga lead to the latter. Visdom L.L.............,.---. ha Attr- 15 (146) Of this Dispassion there are four stages named (1) 'Yatamāna-Sańjñā,' (2) Vgatireka-Samiñá The four kinds of (3) Ekendriga-Samjña and (4) Vas'ıkāra. dinpassion Samjñā. (1) Love (Attachment) and other emotions are so many impunties residing in the mind and ·-XX11147) TRANSLATION 73 1 II they incite the sense-organs to activity toward, their respective Liaria. in neder that the concen turn towards intxes should institutes the Endeavour stage. (2) After this process of cure has commenced, it may be found that while some are already cured, others have still got to be cured, this sequence being there, those 1.-L.-.-2,! AL 11 stage.' (3) After the sense-organs have been rendered incapable of actions, the impurities that have been cured continue to lie there in the mind in the form of a mere "longing (op.eagerness)this is the third stage of Dispassion, the Fhondria.sanza' the name' 141 The crown - Patañjalı: "The dispassion named "Vas'ikara Samiñaº belongs to one who has no desire for either sensuous of super- Sensuous objects." (Yoga-Sutra 1.15).-Such is Dispassion. a property of Buddhi (147) Power also is a Property of Budds, and it is to The eight kinds of power .su HLA 13 the power by which one can enter the densest substances, such as stones. (2) Laghimā, Buoyancy' is that to which + • There is tonte confusion as to the number of their perfections. Ay caumerated here, they appear mine, but they ought to be eight only; hence I bave taken Fas'utes and it'stes sope.

·74 TATT-KAUNUDI KAUNUDI (XX111. 19 due the ability to traverse the solar regions by means of the sun's rays (3) Garima, 'Gravity-leads_to_hcayiness; and (4) Mahimā, "Grandeur brings greatness. (5) Prāpti. 'Approach' is the ability to touch the moon with the fingers O Prakāmya. Fülfilment of desires, įs such as can enable one, to dip into the earth and rise again as in water, 17) me things ereig- . intain matter and material things. (8) Kámāvasāyitā. Infallibility of purpose is that by which all objects follow the course dictated by the will of the person. The decisions of ordinary inortals follow the course of events, where as those of the trained devotee precede them and dictate their course. (148) These four are the properties of Buddhı, abounding in the Sattva-Annbute. Those abounding in the Tamas. attribute are the reverse_of_these-viz, Vice, Ignorance. Passion and Weakness The author next defines Ahankära-the 'I-Principle -- . Kārikā XXIV The 'I-Principle' is self-consciousness; from that The principle of proceeds a two-fold evolution--the set of Ahankaradefined. Its effects cleven and the five rudimentary substances. (149) "The principle is egotism" and this 'l-principle is perceptible in such ideas as-- "To what I have observed and thought of I am entitled,-'I am able to do this _'all these things are for my use there is no one else entitled to it'--'hence Iarn;"-the egotism involved in all such notions forms the characteristic function of the principle':- it is through this principle that the Will performs its deter- ·- XXV1311 TRANSLATION 75 minative fusxction appeanng in such decisions as this is to be done by me (150) The different products of this Principle are next mentioned-"From thol proceeds a twofold ecplation." The two forms of this evolution are next mentioned" The set of eleven' consisting of the sense organs, and the five rudimentary substances, "--only these two forms of evolution proceed from the I-principle:- this is what has been emphasised by the particle 'eve. Objection :-" The l.principle itself teing_of_one .uni- Objetion-Haw form nature, how can two different kinds of two diverse evolution the dull and inert (elements ) proceed from and the illuminative the sense organs ) uniform Egotism? proceed from it ?." Answer. Karika XXV The set of eleven' abounding in Sattva attribute, evolves out of the Vaikta form of the Reply-The dif- I principle': the set of "Rudimentary no diversitz of substances from the .:Bhūtādi form of the operating Attributet. the :I-principle's and both of_them from the "Taijasa' form of the L-principle. *** (151) "The set of cleven', sense-organs, being allurpurathe and boyant is said to abound in ibe Sattva-atinbute; • (a) 'Vankrio.' (b) Bhutāda and (c) Tavaso are purely lechnical terms names applied to the three forms or states of the 'I principle* When the praciple us domigated by the Satire-attribute, »t 11 Vaskrta'. when it » domipated by the Tamas attriture, It is called "Bhutad' sod wben it is domiosted by the Rajas attribute, it is called "Tayasa'. These are mere technical dames, and do not connote anything-Gaudepăda. called ·76 TATTVA-KAUMUDI (XXV15- and it proceeds from the Vaikrta' 'I-principle'. From the *T-principle' as dominated by the Tamas-attribute proceeds the set of Rudimentary substances. How so ? Because these substances abound in Sattva attribute. That is to say though the I-principle is one and uniform, yet by reason of the domination or suppression of one or other of these Attributes it evolves products of diverse kınds. (152). Objection-When all the necessary products are brought about by the action of the Objection: The purposelessness attributes of Salloa and Tamas only, have of Passions done with the attribute of Rajas, which serves no useful purpose. Answer :-" And both of these from the Taijasa," form of the l.principle" i.e., from the Taijasa Reply-Passion Form', that is from the form abounding in necessary for Arging the other L, :. -:... 1111 'set of Attributes to action parate product from the Rajas: attribute exclusively_by_itself._ye... The Gin-7--- attributes sub- - 10 not..per energised ther al in the orm evolving of both the sets of products mentioned above. through the exciting of activity of the other two attrbutes, Sattva and Tamas. Thus it is not true that the Rajasattribute serves no useful purpose. In order to describe the set of eleven' abounding in the Sattva-Aktnbute, the author first describes the ten external Sense-organs.

·-XXV11154] TRANSLATION 77 Karika XXVI The 'organs of sensation are, the Eye, the Ear, the Nose, the Tongue and the Skin: those of The tea External action are, speech, hand, feet, the arms Organs and the generative organ. (153) 'Sense-organ has been defined as that which . they are characteristics of 'Indra' (the Spınt). The Sense-organs are named. "The eye ete"--Of these, the eye is the organ for perceiving colour, Nated. Functions the ear for perceiving sound. the nose for perceiving odour, the tongue for perceiving taste, and the skin far feeling touch. These are the names of the 'Sensory' sense-organs. The function of the organs of speech and the rest will be spoken of later on (Kārkā XXVII.) The cleventh sense-organ is next descnbed- Kafika XXVII Of these (sense-organs) Mind partakes of the nature The eleventh sense of both (Sensory.and Motor it is the Bland defined ir 1.5 . common to sense: its Juverse exter modifications of the Attributes. (154) "Partakes, etc."-Among the eleven sense-organs The double naturo the mind partakes of the nature of both-ie. It is an organ of sensalsot, as well as one of action: Since the eye and the other sensory ·78 [XXV11155 ron.MN Follows the properties'. --Again (says another writer) and apprehends all this has also been regarded as sense TATTVA-KAUMUDI organs, as well as speech and other motor organs are able ) operate on their respective objects only when influenced by the Mind." (155) The author next gives specific definition of the Mfind—"It is the observing principle--- That Mind defined is to say Mind is defined by observation, when a certain object has been just vaguely apprehended by writer-"At first, one apprehends a certain object vaguely as a thing and then the mindful people observe-cognisemy! definitely as belonging to a certain genus and possessing -"'It is a well-known fact that on the first apprehending an object, the first idea that one has of it is that it is a thing. this idea being inderterminate and vague, like the idea in the Mind of the infant, the dumb and other people; after this the thing comes to be cognised as possessing certain propertier and belonging to a certain genus; the cognition that observes perception --- This function of observing belongs to the Mind. and as it serves to differentiate the Mind from all other like and unlike things, it serves as its differentia, (156) Objection:-"Granted all this: But we have seen that the l.principle ond the Will. Objection-Why 1 make sfond. murbon it a instinct functie of k..wat distinct function of its own, should not le classed among'icnse-orgons. are 1 in the . 'ing ·--XXVII] TRANSLATION . 79 The author replies-' It is a sense organ'. Why? "Because it has properties common tosense- Reply-It is a organs. The property meant is that consisttemein ni much 4 - + - * Sense belongs to the W?!! and the d.principle also; and as such these two also would have to be issed among sense-organs'. Thus then "being the chateristic of the Spirit" should be regarded only as an exnation of the derivation of the term Indriya; it cannot be to form its connotation. (157) Question" How can the eleven sense-organs proceed out of the single entity in the shape Whence the Mults of the principle abounding in the "Sattvafarious effects from Egoium attnbote?" Answer.--"'Its multifanousness as well as its diverse external forms are due to the particular modifications of the Attributes"- The diversity in the products is due to the diversity of autilaries in the shape of the 'Unseen Force' which brings about the experiences due to the perception of sound and other objects of sense; and the 'Unseen Force' also is only a 'modification of the Attributes (158) The diverse extemal forms' has been added by way of illustration, the sense being that jast as the diverse external forms, so the multifariousness also is due to the modification of the Attributes. (159) Having thus described the forms of the eleven Sense-organs, the specific functions of the first ten are next described ·80 TATTVA-KAUMUDI (XXIX10 Karikä XXVIII The function of the five senses, in respect to Sound, etc.. is said to be mere 'perceiving: The functions of 'speaking.' "handling', walking' the external organs 'excretion' and 'gratification' are (the functions of the other five. By" Perception" here is meant the primary abstract apprehension (Nirvkalpa) through the Obsertalion-the function of the sensory Sense organs. "Speaking, Handling. five intellectual Walking, Excretion and Gratification are the handling, walking, functions of the other fove," i. e., of the five excretion perlain motor organg ( of action ). The vocal organ to the senses of action. is located in the throat. the palate, etc. and the function of this organ is ‘Speaking. The funclions of the sensory organg are quite clear The functions of the three Internal organs' are next descnbed: Karika XXIX of the three. (the internal organs), the functions consist of their respective characteris- Fonction of the Internal organs ties; this is peculiar to each. The func tion common to the organs consists in the live Präna and the rest. (100) The treating at the si... Reflection of "S Manas. Se CONSCIOU85415 stonds for those that have their own dis. of Ahokas and tinctive characteristics', -that is, the Will. Buddh *- longa an) Cherr dellast orweprobeading sound and thes the function of the earlo perceptim of sound, and with the shen ·---XXX] TRANSLATION 81 stands for those distinctive characteristics themselves; the sense, therefore, is that the property_which serves as the f ns, of the Mind. (161) The next sentence descnbes the dual character of these (uctions based on the fact of their The five vital aits, the commod being specific or common-" These are function of the peculiar," etc. "The five Breaths constithree internal tute the common function. The live vital orgini ains' i.e. the Life itself-forms the common function of the three internal organs: since the latter exists while the forther do and ceases to exist when these are absent. Of these five, the Air' called Pruna, is located in die nape of the neck, the back, the arms and the genera. tive organ: that called Samana in the heart, the nasal and all joints; that called 'Udana', in the heart, the throat, the palate, the head and between the eye brows, and that called jūna, in the skin --These are the 'leve vaal airs, The author now deacnbes the order of the functions of these fourfold organs (the external organs and the three in ternal organs) Karika XXX With regard to perceptible things, the functions of the whole set of the four organs are said The instantaneous to be simultaneous, as well as gradual: character of these with regard to imperceptible (as well as perceptible) things, the functions of the three (internal organs) are preceded by hat:fi.c., the cognition of some perceptible object.) f*c1100 ·82 TATTVA-KAUMUDİ [XXXU. (162) Simultaneous, "_" With regard to perceptible things "; eg, when one sees in the dark lastantaneous by means of a flash of lightning, a tiger with regard to visible objects facing him, his perception (by the Eye). observation (by the Mind). Egoism or selfconsciousness (by the l-principle) and determination by the Will) are instantaneous and accordingly he runs away from the place at once. (163) "Gradual": e... in dım-light, a person has at first only a vague perception of a certain Gradaal with re object: then fixing his Mind intently he gard to visible objects observes that it is a robber with his drawn bow and arrow levelled at him; then follows the self-consciousness that 'the robber is advancing against me'; and lastly follows the determination to run away from the place. (164) With regard to nuperceptable things.on the other With regard to hand. the three) Internal organs operate inssible objects, without the aid of the external organs-" The i be interad orga-function of the three is preceded by that." an independent ic, the instantaneous as well as the gradual of the eternal organs functions of the three internal organs are preceded by some perception of a risible object; since The functions of Inference. Testinony and _Remembranceinternal organs which are the means of cognising impet of the esterne cepuble things-operate only when they have for their background some sort of perception (of perceptible things ).” The sense is that in regard to 'perceptible' as well as 'imperceptible things the functioning of the intemal organs is always precedal by the perception of some external object.

·-XXXIV) TRANSLATION 83 (165) Objection : "The functions, either of the four or of the three (organs ), cannot depend on Objection: Func-themselves alone; for in that case, as these tions permantat or otherwise ? organs are everlasting their functions also would be everlasting; if, on the other hand, the organs were transient, adventitious, then their functions elso would be transient and adventitious, and this would lead to a cornmingling of the functions, as there would be nothing to regulate them." Answer :- Kārikā XXXI They (the organs ) betake themselves to their Reply--Fasciops respective functions, through mutual imofibe orgyas due pulse. The purpose of the Spirit is the Soul purposes the sole motive; by nothing else) is an incentive organ made to act. The word 'Karanını, organs, has to be supplied (as the subject of the sentence). - (166) When a number of persons wielding different weapons,--lances, sticks, bows and arrows, swords etc.,-- combine for suppressing a common enemy, and proceed to act, they do so only after knowing cach other's 'impluse (motive).--and in so doing the man with the lance takes up the lance only, not the stick or other weapons.-similarly the man with the stick takes up the stick only, not the lance and the other weapons. In the same manner each of the organs -- -- -- LL. ---- id * u 1 ·84 TATTVA-KAUMUDI (XXX1141 (167) Another objection-"The lancers, etc., being sentient beings, it is only right that they Objestion-How should comprehend each other's .impluse telligent organs (motive) and act towards the fulfilment understand each thereof. The organs, on the contrary, ale other's motives? all in-sentient, and as such can never" act in the said manner (and hence your analogy does not apply to the case in question). Consequently the insentient organs must have an intelligent controller who is cognisant of their nature, capacity and uses." Answer :-" The purpose of the Spint is the sole moloce. by.nothing else) is an organ made to act Reply-Soul's purpose urging What urges the organs to act is the Spirit's them to action purpose'-1n_the shape of..Experience and Isolation ,--pnor to its fulfilment; so that there is no need for the postulating of a 'Controller' cognisant of their nature. This point will be further elucidated in Känka LVII. (168) It has been declared that " by nothing is an organ made to act. The author next proceeds to classes the organs Karika XXXII Organs are of thirteen kinds, having the functions The organe disid. of seizing 'sustaining and 'illumina. beir func ting. The objects of these are of ten Olaint retaining and kinds.-the 'reized', the 'sustained' monlfutting and the illumined.

·XXX11170] TRANSLATION 85 (169) The 'thirteen organs' consist of the eleven sense-organs, the l.principle and the Will. The thirteen or. An organ is a particular kind of active external organs, agent, and nothing can be an active agent Jonas, Alaikära unless it has a function; hence the author and Buddhi. Seizing--the next states the functions of the organs, function of the Sdnes of action. Retention the fuction of Buddhi, Ahaikära and Lanas, seising; that is, they take up their respec. Manifestation tive objects; i. e.. extend theic activities over of the intellectual them the Will the l-principle and the organs (170) Since every action must have an object, the objects of the above-mentioned functions The objects of are next named and classified" The these function, TL ,--L--- Loc. . of sound, toach, colour, taste and odour. Each of these fire heing both *celestial and non-celestial', these objects to be sustained also come to be tenfold. Similarly the objects affected by the five sensory organs are five sound, touch, ·86 TATTVA-KAUMUDI (XXX11171 colour, taste, and odour; and each of these being both celestial' and 'non-celestial,' the objects 'to be illumired* also become tenfold. (171) A further subdivision of the thirteen organs is next stated Karika XXXII The internal organs are three; and the external, ten, The orgaps num- exhibiting objects to the former three. bered and the difference bet- The' external organs act at the preween the external sent time and the internal' at all the and internal in point of time three points of time. nated (172) The internal-organs are three;" (1) Mind, (2) I-principle and (3) Will; these are called internal because located insiue the body. (173) The external organs are ten; viz., the ten sense. organs These latter exhibit_objects to the three internal organs, i.e., they supply..the_means for observation, selfconsciousness and determination regarding objects, the senseorgans dong this through perception, and the motor-organs. through their respective fuctions. (174) The author next stales a further point of difference The external between the internal and external organs. senses acting as “The external organs act at the presen! time present; the internal with re- The present "here includes also ference to all the time closely preceding and following the Ihree divisions of immediate present; so that, Speech - also pertains to the present. "The internal • The specul qualification is necessary for the case of Speech. because no two letter can be pronounced at the same moment, and, wach, no word could be entered at the present of by this were meant the present moment only. The difficulty, however, " voided by cosnting few moments before and after the present moment " present, time time ·-XXXIVITT) TRANSLATION 87 organs at all the three points of time." 4.8, the idea that * there has been rain, because the river has risen-" (for the past); "there is fire in the mountain, since there is smoke (for the present); and lastly, "unless there is something to prevent it, we shall have rain, since we see ants carrying their eggs"--(for the future). (175) According to the Vats'eşikas, Time_is_one. (in. divisible ) and hence it cannot admit_of_syh Time-nat a dis. divisions as past, present' and 'future cording to the They attnbute these divisions to certain accidents (adventitious conditions ), but what the Teachers of Sankhya hold is that these same 'acct. dents themselves may be regarded as the basis of the notions of "Future-present and past, and there is no need for the postulating of an intervening entity as 'Time'. This is the reason why we do not accept Time as a distinct Entity. kbyes (176) The author next discusses the objects of the external senses operating at time present Karikā XXXIV 1 Of these, the five sensory organs are concerned with objects specific as well as non-specific. The intellectual Speech is concerned with sound, the rest #euso touching pecific as well as are concerned with five objects. unspecific objecte (177) Of the ten external organs, the five "peech touching sound, the rest sensory ones are concerned with 'specific regarding the fire objects of as well as non-specific_objects. The term specific here stands for the gross Sound (Touch, Colour, Taste, and Odour) in their calm," turbulent' and 'deluding forms, as manifested in the form of Earth (Water, Air, Fire and Akasa and Cnc ·B8 TATTVA-KAUMUDI (XXXIV11 'non-specific stands for the subtile forms of_Sound etc, manifested as the Rudimentary Elements. (Tanmātrās). in this name tanmätra, the particle 'matro' serves to exclude the Grass forms of the Elements. Thus the sensory L.L.L.C.L.1 and JUARE 25 Sound; but the Ear of the people like ourselves can percerve v the gross Sound; similarly the Tactile organ of those bee can perceive gross as well as subtile Touch, while nur organ can perceive gross Touch only: similarly, the Eye and other organs of those beings can perceive Colour and other things in their gross as well as subtile forms, while our organs can perceive these in their gross forms only, (178) Among the Motor-organs, Speech is concerned with sound, in its gross form, because organ of Speech is the producer of such sound. The organ of Speech, however, cannot produce Rudimentary Element of sound, which is the direct efect of the 1 principle TAhankāra ). and as such" has the same cause as the organ of speech itself ( which also being one of the sense-organs. Proceeds directly from the I-principle). The rest" 1.e, the four other motor-organs--the Arms, the Generative organ, the Hands and the Feet are 'concerned with five objects"; because the jar and such other obiects--which are what are dealt with by those organs, are all made up of the free primary elements of Sound, Colour, Touch, Taste and Odour, Among the thirteen organs, some are described as supenor to others. reasons for which are given :

·-XXXV1150) TRANSLATION 89 Karika XXXY! The superiority of Since the Will along with the other Internal over es. internal organs extends over all things, teraal argess these three are the 'warders', and the others are the gates. (179) Warders' i. R., most important, superior, 'Gates', ise, mere instruments ; the external The paperiority accounted for organs are mere instruments. Since the Will TIT for The Will, Buddhi is superior, not only to the external organs, but also to the other internal organs, the l-principle, and the Mind. To this effect it is said – Karikā XXXVI The (external organs together with the Mind and the I principle) characteristically differ- The superiority , ent from one another and being different others accoulted modifications of the Atributes, resemble a lamp in action; (and as such) having first illumined (rendered manifest) the whole of the Spirit's purpose, present it to the Will. (180) As the village officer collects the rent from the different heads of families and delivers the collection to the Goveror of the District, who again, in his tum, delivers it to the Governor of the country, who finally makes it over to the king: so, in the same manner, the external organs, having 'Perceived' an object, present it to the Wind, which'observes (and thereby imparts thereto its qualifications) and pre- ·90 TATTVA-KAUMUDI [XXXVIISL sents it to the "I prianial'.17 rance of them, and finally Will Hence it is said: Spirit's parpose prese... - .w the_1_1.1. (181) The external organs, the Mind and the l.princ. ple are various modifications of the Attri- In spite of dr butes phases of Sattva, Rajas and verse combinal tion of the Attri. Tamas Even though these are mutually buter, yet the nugatory yet they are led to co-operate for internal organs co-operate to. the supreme purpose of Spirit; just as the wards a single purpose like a wick, oil and fire (though variously lamp opposed to the action of one another.) yet combine, in the form of the lamp. in removing darkness, and thus illumine (manifest) the different colours The same is the case with the modifications of the Attributes; such is the connection. Objection .-" Why should it be said that the other Objection--Wby organs present ther impressions to the Will? not make Buddhi Why should not we make it the other way ub-ordinate to the will presents its impressions to the the other? I-principle and the Mmd, which latter being superor'!" Answer: Kärikä XXXVII In as much as it is the Will that accomplishes the Reply. the ma. Spirit's experiences, and again it is will dbi nccounted for, that discriminates the subtle difference because it direct between Nature and Spirit (it is. Will purpose and Pric that is regarded as superior to the other dges the gap bet, two). Ween Spirit and Metter - ·92 (XXXV[193- . olation or iat afferund ned it must have The answer to this is contained in the word 'd1s. 1 Reply-the dif. 'I am one thing and Nature with its evolutes would be transitory. This shows that Emancipation (Isolation) • Vilinasti ihelf has been explained as "expresses the dif. TATTVA-KAUMUDI Answer—" It afterwards discriminates the difference Reply-lt latterly between Spirit and Nature." -Descrimina shows to the soul tes' Visinasti here stands for 'bringing its distiaction from Matter about the construction of clause 'Antaram Visinaştı" - discriminates the difference': and is similar to that of Odanpākam pacati* (cocks the cooking of rice); and bringing about' in this context stands for showing or expressing, The objector retorts: "The difference_between Spirul and Nature being thus, according to your The difference in the that criminates'. the meaning is that the idea that non-discrimination, has appeared to be non existent; the Will does not produce the difference, whereby it Is the end or purpose of the Spirit. 'Sabhile, the said difference is subtile i. e., hard to perceive. The organs having been descnbed, the author next desa cribes the specific as well as non-specific (objects) ference", then the mention of Antaram would seem superfluous But it is not 1o, is helps to satensify the maining of the sentence. thus ough .

·- XXXVII:) TRANSLATION 13 Karika XXXVIII The Rudimentary Elements are 'non-specific;' from The division of these five proceed the five gross elements; objects into tpe these latter are said to be 'specific,' fac end porspc becauce they are calm, turbulent and deluding (184) The Rudimentary Elements i. e., Sound and the rest in their subtle form; what the particle 'Mātra" (in the term 'tanmatra.' which is the name of the Rudimentary Ele. ments,') connotes is that these subtle elements are devoid of that specific character' consisting of the calmness, turbulence and delusiveness which would make them objects of direct experience. (185) Having thus descnbed the 'non specific' things. the author, with a view to describing the specific objects, mentions the manner of their production: "From these etc., from the five Rudimentary Elements of Sound, Touch, Colour, Taste and Odour proceed respectively the five gross Elements---ākās'a, Air, Fire, Water and Earth-these five Proceeding from the aforesaid 'five Rudimentary Elements. (186) Objection -" We grant that these are thus pro. Specific because duced, but what about their being 'specifico. soothing terrifie Answer. "These are said to be specific;" why ? because they are calm, turbulent and deluding. The first indicates the reason (meaning because) and the second has the cumulative force (meaning that the things have all the three characteristics ). The senise is that, in as much as among the gross elements, Akās'a and the rest, some abounding in the Sattva attribute, are the con' and deluding 1. L, ...---- in ·TATTVA-KAUMUDI [XXXIXUS 2 -- perceived to be distinguished from one another are said to be specific and gross. The Rudimentary Elements on the contrary cannot be similarly distinguished by ordinary people: and I | as such they are said to be non-specific and subtle. A further sub-division among the specific' objects is next stated - Karika XXXIX (1) The 'subtle bodies, (2) 'those born of parents. Specific objects and (3) the 'gross'elements.--these are nubilo bodies, (2) the three kinds of the 'specific. Of these bodiet produced the subtle bodies are everlasting, and (3) the great tie. 'those born of parents are perishable. ments (187) "The specific objects are of three kinds“: these three forms are merztioned: (1) subtle bodies which (are not visible, but) arc postulated (in order to explain certain phenomena): (2) Those born of parents, i e., those consistinx of the six sheaths' (Košas) Among these aix, hair, blood and flesh are from the možlier; and the arteries, bones and marrow from the father; these six arc the six sheaths of the physical body). (3) The last are the prabhuta' i.colo prakrsla'. Great, 'Bhuta', Elements, along with these the other two constitute the specific'. Thus subtle bodies forma tlic first kind of 'specific olyccts, 'bodies born of parents. the second kind and the gross elements the third kimi Ordinary things like the jar, are included in this last (188) The difference between die rubele body and thic body 'bm d parents' next explained The subtle bodies The subtle bodies are permanent and th.com The produced born of parents, perislable"; }131 tv **). I rareali per asyong ile specific tlungs, thong that are saltle are lasting. while those bom od ·-XL110) TRANSLATION 95 parents', are perishable, i. e., ending in (dissolving into either Fluids or ash or dirt. The subtle body is described Karika XL The 'mergent' (subtle) body formed primevally, The Body is ununconfined, lasting. composed__of_Will P.--:-- confined, perme. puthen - tr Bent and migrat. ing, invested with dispositions (189) Formed primevally :--when the emanations L.M. ---L--- .L. - Unconfined and Permanent untrarnmeled: as such, it can enter even a solid prece of stone. It is "lasting**. since it continues to exist all the time..from the first Evolution to the Final Dissolution. This Body is composed of the will and the rest, down to the Rudimentary Elemen'." 10 "Ti.- Ant the W Rudime sense-organs which are 'calm, turbulent and delusive. (190) Objection.—"This Subtle body might be the only Objection.--un vehicle of experience for the Spirit:-what necessariness of is need of the Physical Body comprised of the six 'sheaths"? postulating two bodies, subtle and grous The word mayata is differently interpreted by Nirdyan, Tirtha (15 hos Slakhya Cendeks). He takes it in the sense of "restricted" *. the Subtle Body is restricted to one particular Spirit; and so there is distiact subtle body for each Spirit. The interpretation of Caudaptada closely resembles that of the Kaumdi.

·(XL192 96 Ae deserting and occupying one six-sheathed six sheaths to afford the vehicle of experience would te as they do primarily to the Will, and then, by reflection, to the Spint): then how car sion, Power and Weakness; and it is the Will which is endowed, that is, directly connected with them; and the Compaka flowers by coming into contact with thern Thus then, it is because it is ingesled_epith dispositions, that becauso it dissolves ( into Nature) This mergent character Ansicer :- Because it is "mergenl." that is to say, TATTVA-KAUMUDI Answer.-" It migrates' i. e. the Subtle Body goes or Necessity of the (physical body after the other. But why?" physical body, because the -Because it is." devoid of experience", that subtle body migrates is to say, because the subtle body by itself. without a corresponding physical body of devoid of experience: that is why it migrates. (191) Objection:-" As a matter of fact, transmigradon is due to Virtue and Vice; and these have no Objectioni-How can the subtle connection with the Subtle Bödy" (belonging Body migrate, being without dispositions? this Subtle Body migrate ?" Ansicer.-(Ramuca) "* : inaani od on'th diennsitions. Reply-It has dispositions ? the Subile_ Body is connected with the Wall: hence the Subtle Body becomes invested with those dispositions: just as a piece of cloth becomes perfurned with the fragrance of the Subtle Body migratcs. (192) Question: "Why should not the Subtle Bods The subtle Body like Nature-last even after the Final dinolvidr at exch pralayo Dissolution ?" of the Subtle Body is inlened from the fact of its being pmduct; i. e..hasing a cause it mint merge into it. ice.

·-XL!*} TRANSLATION 97 Objection :-"We grant all this. But why not attribute Objection-Why. migration to the Will itself as equipped Dot attribute mi- with the l.principle and sense-organs? There gration to Buddhi is no need for the postulating of the Subtle tie? Body, for which there is no authority." Answer - Karika XLI As a painting stands not without a ground, nor a shadow without a solid object like the Reply-the Bud. pillar,--so neither does the 'Linga' (Will without tubetrate etc.) subsist supportless, without 'Speci. fic Bodies'. (193) The terrn Linga' here stands for the win, the I principle and the Rudimentary Elements, because they are the means of knowing (linganăt) and these cannot subsist without a substrate.* In support of this the author puts forth a syllogism-Dunng the time intervening between death and re-birth, Will and the rest must have some sort of evolved body for their receptacle, because they are such Will and the rest as are equipped with the five Rudimentary Elements: like the Will etc, found in the ordinary physical body. "Without specific bodies" i. e., without Subtle Bodies. In support of this assertion, we have the followthe Sabtle Body ing scriptural text (from the Mahābhārata ). corroborated by "Then Yama extracted from Satyavān's the Mabābhārat* body the thumb-sized body which he had entrapped and under his control." Here the mention of the extracted body as "thumb-sized" implies the fact of its having been the Subtle Body, since it 18 impossible that the Spirit * Cf.' The Pancikarans-vivarana-Tattyacadrzka --where Similar explanation of the word is given. The existence of T7 ·98 TATTVA-KAUMUDI [XLIISL could have been so extracted. 'Purusa' in the above extract, stands for the Subtle Body, in the sense that it sleeps (lies--s'ete) in the body (Duri) Having thus proved the existence of the Subtle Bady, the author states the reason and method of its migration- Karika XLII Formed for the sake of Spirit's purpose the Subtle Body acts like a dramatic actor, on Reasons and mander of the account of the connection of causes and migration of the effects aad by union with the all-em- Subtle Body bracing power of Nature, (194) "Formed for the Spirit pucase, the Subtle Body acts like a dramatic actør, on account of its_connection with the causes in the shape of Virtue, Vuce, etc..--and effects in the shape of the sakong up of different kinds of physical bodres, the latter being the effects of Virtue, etc. That is to say, just as a dramatic actor, playing different parts, acts like Paras'uráma or Yudhisthira or Vatsarāja. $0 does the subtle body, occupying vanous physical bodies, act like a man or a brute or a free (195) Question :-"Whence this capacity of the Subile The expacity of Body 7** Answer:-" By union with the the Sabtle Body all-embracing Power of Nature. As 15 is due to the po declared in the Purana All this wonder- Wer at Nature ful evolution is the all-embracing Power * of Nature." It has just been said that the Subtle Body acts on account of compection with causes and effects"; the author next describes the causes and effeds :- ·-XL11197) TRANSLATION 1 Dharma, etc. Karikā XLIII Virtue and other dispositions are-a)natural, which are innate and (b) incidental; and these The means and are related to the 'cause '; and the consequences ovum etc., related to the effect. '* (196) 'Incidental,' adventitious; i. e., brought about 1. Incidental dis- after the man's birth, by the subsequent propositions pitiating of the deities and such other causes. The natural dispositions are innate," e. g., it is declared that at the beginning of the Evolution the !!.. Essential, in. revered primeval sage Kapila emerged into mate existence fully equipped with Virtue, Wis. dom, Dispassion and Power. The incidental dispositions, on the other hand, are not innate, that is to say, they are brought about by the personal.effort of the man; such Virtuc etc. are those belonging to Valmıka and other great sages. The opposites of the same is to be understand with regard to Dharma ete, similarly explained Vice, Ignorance, Passion and Weakness. (197) The aggregate formed of the ovum. foetus, flesh, blood, etc., of the child in the mocher's Flesh. blood, etc. womb is related to the gross physical body; that is to say, they are particular states of the latter; so also are the childhood, youth and old age of the person after the birth ** related to the Gross Body . it may be poisted out that Davies bas quite misunderstood thus Karika. In the first place be readers Sams.dllhan by "trans cendental "the very reverse of what it does mean. Secpadly, he renders Karanis rayinak by including cause though in reality the on pound mean, "located in organg"s explained by the Kaumudias well as the Candrika. ** Gsudap da has taken the kārıkā as setting forth three kinds of dropositoor-(1) Samsiddhika ndote. (2) Prakrtia natural due to the operation of Nature, Primordial Matter and (3) · Paulmela 1ocidental.

·100 TATTVA-KAUMUDI (XLIITTY (198) Question :-" We have understood what are causes' and effects' in general; what are the particular effects of particular causes ?" Answer :- Karika XLIV By virtue (is obtained) ascent to higher planes Consequences of by vice, descent to the lower from the various means wisdom (results) the Highest Good: and bondage from the reverse (199) By virtue etc "i.e., to the Heaver and other Virtue leads to regions hig ber planes "By vice, etc.," ie, to the nether regions known as Vice so lower Sulala etc. * From wisdom, the Highest Good" Nature ministers ---------- - -- S... - T., sa lông Wisdom brings about beatitude brought accomplished, Nature fmds its work in connection with that particular Spirit entirely fulflled, and accordingly retures from activity so far as that Spirit is concerned. As is declared, "The Operations of Nature continue only till the attainment pf discriminative knowledge" " From the reverse, etc.". i.e, from wrong knowledge, results bondage. (200) This bondage is of three kinds: 'Natural, Evolutional and Personal, (1) The From the reverse Natural' bondage is that of those who pectively, contre. Worship Nature as the Spirit; with reference dictory results to such men,' who are called 'Praktika The three kinds of bondag (Merged into Nature'), it is said in the Puranas? *The contemplators of the Un.

·body s absorbed into Nature and reste there toll it is born again, - XLIV360] TRANSLATION 101 manifest ( Nature ) conunue (in the chain of metempsychosis) till a hundred thousand years": (2) The "Evolutional bonda age is of those who worship the various evolutes of Nature - the elements, the sense-organs, the I-principle, and the Willas Spirit. With regard to these it is said. "The contemplators of the sense-organs continue till ten Manvantaras: those of the elements, till a hundred Manvantaras, those of the l.principle tell thousand; and lastly. those of the Will, do away with all feverish excitement, and continue till ten thousand Manvantaras bondage are Vidchas. due to Istăpūrta (actions tanks etc., Jone with the gole motive of personal gains hereafter). Those performing such actions, having their minds influenced by desire, are ignorant of the true nature of the Spint, and as such undergo bondage. J Consequences of various means: Karikā XLV From Dispassion results ‘mergence* into Nature"; from Attachment which abounds in the Rajas-attribute, transmigration; from Power, non-impediment, and from the reverse, the contrary. 1. Davies takes the Hindu commentators to task, and remarks "It then rato N. . destroy All . the Hindu Commentators,' who, at least Vacaspati Mus'ra, do not sort the final absorption of the bodisa into Nature, all that they mean het by diapassion, sbe.goul-or-more-properly. its seat, the subile ·102 TATTVA-KAUMUDI (XLV21 - (201) "From Dispassion results Mergence into Nature." Thanh --- Em passion, but are ature of the Spirit. nature. Nature here stands for the whole set consisting of Nature, Will, l-principle, the elements, and the sense-organs. Those who worship these as 'Spint', become absorbed into these (i, e., those mistaking the senses for the Spirit become absorbed in the senses, and so on), that is to say, they rest there till, in the course of time, they are born again. (202) "From attachment which abounds in the Rajas- 11 Transmigra- attribute, results transmigration." The epithet tion from passion." Rajasa ".jmplies the painful character of ale attachment transmigration ; because (as has been pre. viously described ) the Rajas attnbute is the source of pain (203) "F e.. the nonwith power III. Non-impedi ment from powe "From the reverse", 1. e., trom absence of Power "the w Obstruction contrary" i. e., the obstruction of one's deof desires frem weakness sires everywhere. T- ! With a view to describe collectively as well as severally the eight dispositions of the Will-Virtue, Vice etc...-In order to show which of these are to be adopted, and which relinquished, by those desining Isolation the author first describes them collectively Karikā XLVI Such is the “* volitional Subjective Evolution distinguished by_Error, Disability, Con- The intellectual creation described tentment and Success. By reason of the mutual suppression of the Attributes dut to their inequalities, the different forms of this Evolu tion become fifis.

·-XLV205) TRANSLATION 103 | Error 11. Disability later on. (204) 'Pratyaya' is that by which anything is known ie, Will; and" pralyayasarga is the 'sarga" evolution proceeding from the will se, W. Contentment the volitional or "Subjective' cvolution. "Error ne, ignorance, Musion, is a property of the Will; so is also "disability" which results from the incapacity of the sense-organs;" content ment" and "success" also are properties of the Wil, as will be described Of these, the three former, -"error," disability and "contentment"—include Virtue and the other six Per uno de joslu. dispositions leaving aside_Wisdom which is included in success" (205) These properties are next described severally. "The forns of these are fifto." How so? Subdivision of "By reason of the mutual suppression of the Attributes due to their inequalities. This ihn nur four fifty the two conjointly with that of the third The various grades of this inequality are assumed in accordance with the re- Tlc 'fifty forms are next enumerated: Kärika XLVII There are five forms of Error: twenty eight of Barros af Error. Disability, arising from the imperfection 3.Disablity of the organs: Contentment has nine forms; and Success eight. 8af Perfection ·104 TATTVA-KAUMUDI (XLVI- (206) The five forms of Error are ignorance, egolism, lope, hate and clinging, respectively named obscurity (Tamas). delusion' (Moha).' extreme delusion' (Mahamoha) 'sloom. (Tamisra) 'blind gloom' (Andhatāmisra). Egotism and the rest partake of the nature of Error': though, as a matter of fact, they are the products of Error. Or. the idea may be that it is only after a certain thing has become the object of Error that Egotism and the rest also, partaking of the nature of Error, come to bear upon that same thing It is for this reason that the revered Varsaganya has declared that 'Ignorance is five-jointed.' (207) The author next describes the sub-divisions of the five forms of Error.- Karikā XLVIII Of Error there are eight forms: as also of Delusion: Extreme Delusion is ten.fold; Gloom is Sixty-two subdivi. sions of Error eighteen-fold, and so is also 'Blind Gloom. (208) “Of Error": 1. c., of Ignorance. "there are eight of Ignorance cight forms forms": Of Darkness.ie., Ignorance, there are eight forms: Eight of Delasion consists in the notion of Spinta-with 1911:11'!21 Porinciple. of which onstitutes Darkness' or Ignorance. (209) "The particle.ca' connects 'eight forms' with Delusion also. The Deities having attained the eight occult powers, regard themselves as immortal, and their_several powers--animu " and the rest - also to be everlasting: this is the error of Egotism, and since this appertains to the eight Powers it is said to be eight Fold ·-XLV1114] TRANSLATION 105 14 (210) "Extreme Delusion is ten fold". By. Extreme Delasion ! meant the attachment to the Tea of Extreme objects of sense, sound, odour and the rest which are ten-fold, each of the five being canhly and heavenly; and having these ten for its object, Extreme Delusion is said to be ten fold. (211) "Gloom", i, e., Hatred, "is eighteen fold" The ten objects of sense, sound, &c. are loveable by themselves; the eight occult powers --Attenuators &c., boweser are not loveable, by themselves, but only as means to the attarn. ment, of the vanous objects of sense. And the objects of sense, being mutually suppressive, the means to the attainment.-n the shape of Attenuation and the other Powers also become obstructed. So that the aght Powers together with the tankerne. Eighteen of Gloom " Eighteen of Utter Dark Rens 10 for Clinging). The word "tathi " applies eighteen-foldness to Blind Gloom. The deities hasing attained the eight sccult powers--Attenuation and the rest and enjoying in con sequence, the ten objects of sense. --Sound and the rest- TIT.'- ruy and obiecly ) being 150s and this arcad ide which in 'Blind objects the aforesaid cighteer thugs--the eight powers and the ten of decisis sard to be eighteen-fold. (213) Thus the five forms of Error which is a sort of Fancy.--with their sub-divisions become sitty two (214) Hyving thus described the five forms of Error, the outlasp nett descobes the twenty eight forms of D-szbilirs.

·106 TATIVA-KAUMUDI (XLIX! Karika XLIX The injuries of the eleven-organs, together with those of the Will are pronounced to con- Twenty-eight stitute Disability; the injuries of the Will forms of Dis. ability ( itself ) are seventeen- due to the reversion of contentment' and success (215) The injuries of the organs' are mentioned only as causes of so many injuries of the Will, The clever caused and not_as, by themselves. independent by injuries to the sense-organs forms of Disability. These injuries-Deafness, insensibility to touch, blindness. numbness of tongue, insensibility of the olfactory nerves, dumbness, palsy of hands, lameness, impotency, intestinal paralysis and idiocy-consequent on the failure of the several sense-organs--auditory and the rest are the eleven forms of disability. The disability of the Will in regard to its own function also due to the said injuries of the senses, is of eleven kınds, as it is due to eleven causes. These two have been mentioned together with those of Buddhi (itself) in accordance with the theory of non-difference of cause and effect. (216) Having thus described the disabilities of the Seventeen caused Will, arising from the injury of the senseby the reversion organs, the disabilities of the Will by itself of contentment and success are next described With injuries of the Will." Question--" How many Disabilities are there of the Will itself ?" Answer-"Seventeen are the injuries of the Will;" why? "due to the reversion of content. 1 1 t. fold. thus making the seventeen disabilities proper of the Will. (217) The author next enumerates the nine forms of Contentment.

·-L'07 TRANSLATION 107 Karika L The nite forms of Contentment have been held to be the following four internal named Nipe foras of hequírsecoce Prakrti' (Nature ), (2) Upadāna (Means), (3) 'Kāla, (Time) and (4) Bhagya' (Luck), and five external due to the abstinence from objects. (218) The c. .'-. lll...(r.--.-. The four internal fore do not make further attempts to obtain the direct_apprehension of that difference by such reang "as. "Hearing. "Contemplating and the like these forms are calle y presuppose the ature). It being "named Nature. Means", "Time' and 'Luck' i. e., whose names are Nature and the rest. (219) The_Contentment called "Nature" consists in 1. Amt - is only every need of So my child, remain as you are! This Contentment is called *Ambha'. (220) The second form of Contentment arises from the following instruction; wisdorn cannot be attained in the ordinary course of nature: hmone II Salila ·108 TATTVA-KAUMUDÍ (Ll. Renunciation, and so, O long living one, thou must have recourse to Renunciation and give up all practice of meditation. The satisfaction arising from this instruction is named Upā. dana' (Means ), also called Salila.' (221) The Contentment that follows upon the feeling III. Ogha of satisfaction arising from the instruction that "Renunciation also cannot bring about D. eyni Contentment named 'Time', also called 'Ogha (222) The fourth form of Contentment is the feeling of satisfaction ansing from the following: IV Vrst: "Discriminative-wisdom .. proceeds neither from nature nor from any other means (such as Renunciation) nor does it dopend solely upon time, but it comes only by luck; thus it was through mere luck that the children of Madalasă obtained wisdom in their infancy through their mother's jastructions and thereby attained Emancipation This form of contentment is named Luck also called . Vrstu'. (223) The external forms of Contentment are next described. The external forms are five.. The five external ---- iesc . ard the non-Spints-Nature, Will, l-principle and the rest--to be --------- -, L. sre. Is. leue nce ive, ich- .

·-217)
TRANSLATION
109
mani, line 11 L,l.--Pratantment in nufoban akan
----.c
1. Para
(224) To explain : -The means of acquiring wealth
consist of service etc., and these are sources
of pain to the servants;-as is declared in
the following words" who would ever be attracted towards
Service, when one thinks of the pain caused by the insults
suffered at the hands of the wardens of a haughty and wicked
master ?" Similar is the case with other means of acquiring
wealth. The contentment resulting from the abstinence from
obiects of sense due to the consideration of-scect croubles, is
called Para.
Il Supara
(225) And then, the wealth having been acquired, it
brings with it further trouble of saving.it
from the ravages of_the_king, thieves, floods
and fire;-the contentment due to abstinence arising from
such considerations is the second one called 'Supara
(226) Thirdly, the wealth having been acquired with
great effort (and safely hoarded ). there
arises the fear of its being spent up.--thuis
Il fumo hstinence lead.
III Parapara
Con J
i
:..

·110 TATTVA-KAUMUDI (LIM! 14999 T--.. he Thus the five external forms of Contentment, along with the four internal ones, make up the nine forms mentioned above. (229) The author next describes the primary and secondary forms of success: Karika LI The eight forms of success are--(1) reasoning. The eight powers (2) oral instruction, (3) study. (4-6) three-fold suppression of pain. (7) acqui. sition of friends, and (8) purity. The three before-mentioned are checks to success (230) The mos! important Success' among those enumeralrd above is the Three Jola suppression of pain--thrce fold, on account of the thrco kinds of the pains to be sup pressed The other successes' mentioned are only the means to said sappression of pain, and as such are regarded as serono dary in relation to it. And these five are both causes and effects; c.&. of these study is only a cause : those of the more important kind are only eficcts; wlule the rest of the middle class are both cause and efeci. (231) The first tedy consists in reading in duc for with the teacher, of the philosophical Texts; thus is also called Taras ·-L[236] TRANSLATION 123216.1. famillant aliatatine which ing ). This constitutes the second success also called "Satūra'. -These two-reading of the text and comprehension of the meaning together constitute the Sravaņa' (Hearing) Ciwhich along with manana and nididhyāsana is the means of realising the highest Truth.) ** (233) Reasoning consists in the investigating of the (3) Tåratara meaning of the scriptures by a process of -L. shawn themselvi ultimate regard to by Walters on the Vedas. This success is called Taratūra: (234) The (4) Ramyaka confl.-- ninng until he has discussed them or and Fellow the ourth success we'ramyuru'. (235) By dana here is meant purity, of discriminative wisdon-the word being derved from the (5) Sadamudito root Daip, to purify. This 'purity' has been thus described by the revered Patanjali. An unim. ends. as II ·112 TATTVA-KAUMUDÍ (LI: different kinds of cravings or desires. . This purity is no obtainable without the refinement arising from a long, carefu and uninterrupted course of practice; hence the word Dina 'purity' includes (as a means to success) this practice also This the fith success called 'Sada.mudita'. (236) The aforesaid three primary successes (three suppressions of Pain) are called," Pramoda. Madita and *Modamana'. And these three with last five are eight forms of Success. (237) Other people explan the text as follows:-(1) the perception of truth, without the instruc- Anather esplanation of others, brought about purely by tion of the Power means of practices during past lives, is what is the first success mesat. by uha. (2) And that which w obtained by listening to another person reading the texts of the Sinkhya Philosophy is the second success called , because it follows solely from the verbal test. (3) Where the truth is leamt from the study of the words and... meaning of the Sarikhya texts in the course of "regular rest deace at the Teacher's,-t is the third form of success, due to study, and is called 'adhsagana'. (4) The fourth consists in the attainment of wisdom by coring in contact with o hod., ha hapni... This form of Success dis hrdproptie (5) Fifthly. to 'Success because true wisdom is imparted by the teacher duly pmpitjated ** sults. The propriety of either interpretation wo late to the leamed to judge: and we desist from pointing out the fauls of other because our business lies raly in clucidating the cardina} dextrines of the Sarikhya Philosophy. (233) The Disabilities of the Wall arising from the re- Yetion of Contentment and Success' thus become sevenleen ·-L11240) TRANSLATION 113 in number. It is well_known that in the whole range of Subierta and Sace, three are checks to Success." The aforesaid three' are Error, Disability and Contentment. And these act as curbs on the various forms of Success, because they retard their progress: the Success being likened to so many elephants whose movement is curbed by the goad, 'Ankas'a,' and ihus being opposed to success the latter three arc ever to be abandoned. (239) Objection –" Granted all this. But it has been sad that Evolution is for the Spirit's purpose. This purpose can be fulfilled either by the Subiective Evolution or by Ofective Evolution alone. Why have both the Evolu. trons ? insurer fold creation Kārika LII Without the subjective there would be no 'Objective, and without the 'Objective Nosaurity of two there would be no. Subjective. Therefore, there proceeds two fold evolution, the · Objective and the -Subjective: (240) The term 'Linga' 'Obiective stands for the Einlution out of the Rudimentary elements, and Blüva' *Subjective For the esolution out of the Will. Th. ..OL 1 the objective. Hence the necessity of a two-fold evolutinn. T.& ·[L1[241 1 The force of do form; thus in brief is the material TATTVA-KAUMUDİ That is to say, Experience, which is the purpose of the Spint, is not possible unless there are the Necessity of the elemental creation objects of experience and also the vehicle of experience in the form of the two bodies (Subtle and Physicais ..L'astine evolution;-converse without the organs o'. org Necessity of the intellectual creas are tion other Dispositions. Lastly, the Discrimina; tive wisdom, which leads to the final End (Emancipation). is not possible without both these forins of Evolution. Thus is the need for both forms of Evolution established. (2 The possible objection of 'mutual interdepend- The fault of reci- ...-.-. ence' is explained away on the analogy of procal causality --- L, Land of Frolucxplained a due to the eternality of creation beginning of the present cscle are due to the impluse of residual tendencies left by the corresponding evolutions of the previous cycle-Thus the whole theory !! free from difficulties. (242) The various forms of the subjective evoluimin' have been described; the author next descobes those of the clemental (objective, material) evolution:- Karikā LIII The celestial evolution has cight forms, the ani. mal' has five; the 'human' has only one monts croatien evolution.

·-LIV111) TRANSLATION 115 I'll. (243) The : Londre The eight divino sarts (244) The five animal forms are cattle, decr, bird, reptile, and the immobile things. Five of the lower animals (245) Alankind is single, not counting its sub di rions-- Brahmani &c. 35-separate;19-the-bodily Mankind single form is the same in all classes of men. Such, in brief, is the material evolution. Such obiects ay tha Jar and the like,-though not liaving a body in the ordinary sense. --are all included under the category of the Immobile'. (246) The author next descnbes the three-foldness of itis material evolution, based on the higher and lower dexrces of intelligence.mn the Torm of iclagher, the *iniddle and the 'loncr. Karika LIV The higher' evolution abounds in the Sattva altri. bute: the lower cvolution abounds The different divi in the Tamas attribute: and the "Poliddle" band on the cvolution abounds in the Rajas-attribute; The Attrabutes all these comprising the entire Uni. Verse, from Brahmä down to the tuft of (217) All the Heavenly regi415-3h svah, Suah .fal.sh Jana, Tapas and Saiya-abond in Tho de Besyonly the Silla-ster.bu c-The 'lorey coullion chords in the Tends o'rable; .at a!! 1 Rele.

·116 TATTVA-KAUNIUDI (LI things from the cattle down to the Immobile things, abound in the Tamas-attribute, as full of Delusion. The regions of the earth consisting of the seven Dvipas (continents ) and Oceans--form the 'middle' evolution abounding in the Rajas-attribute, as it is full of pain and because in it actions, righteous and unrigliteous, are performed. The entire Universe is summed up in the phrase "from Brahma to the taft of grass"-the 'tuft of grass including the trees and such other things. (248) Having thus described the evolution, the author proceeds to show that it is the source of pain-a fact the knowledge of which would be conducive to that *Dispassion (Freedom from attachment) as hich is helpful in altaining the Final Goai. Karika LV Therein does the Sentient Spirit cxperience pain arising from decay and death, due to the The sources of pain non-discrimination of the Spirit from the body (or, until the dissolution of the subtle bodyl: hus Pain is in the very nature of things- • Therein -- the body. Among corporeal beings tle Pain of decay body is the chicle of various forms of and death, the com nan lot of a creatures continue to be" &c.,-heinz common to man ng well the smallest insect; and the cause of fear constituting pain. deado na svarce of pain -וס acay and The fear mas as ·-LV5511 TRANSLATION 117 (249) Objection :-"Pleasure and pain, (according to the Samkh; a) are material and arc the propertics of the Will: as such how can these be said to belong to the Sentient Spint?" Answer :-The term. Puruşa.." literally means who lies in the subtlc body:" and this latter Explanation of the word Peruso being connected with the Will and its pro. pertics, leads to the idea of the Spint being connected with them (250) Question. How can pain which is related to the body be said to belong to the Spirit? Limit of the pain Reply:-"Due to the non-discrimination of the Spint from the body; " the Spirit cognising its distinction from the body, mistakes the fluctuations of the latter for its own Or the 31 in Banga. may be taken as pointing to the limit of the Spınt's pain--the meaning being. " Until the subtle body.nhas ceased to be the.Spirit. suffers pain (251) The author next deals with the different views that have been held regarding the cause of 'Evolution or Creation Karika LVI- This evolution from the Will down to the specific 'clements, is brought about by the (modito the Maker of fications of) Prakrti This work is done for the emancipation of each Spirit, and thus is for another's sake, though appearing as if it were for the sake of Nature herself. The question a. the Universe decided ·118 TATTVA-KAUMUDI (LVI) (252) The term 'ärambha stands for what is brought 'The different about, i.e. evolution; "this evolution--from views of the TV 11 cause of creation set aside yıka ) nor it is an evolution from Brahman (as held by the Vedāntin); nor is it without cause (as held by the Atheist). If it were the latter, there would never be any evolution at all or it would be eternally going on;-nor can it be said to be evoked from Brahman ( the Vedanta view). For there can be no modification of what was „pure intelligence. ( which is Brahman, as postulated by Vedānta) Nor, again can evolution be brought about by Nature, as controlled by God; as no controlling can be done by one who is not active, e. g. an inactive carpenter does not manipulate his tools (253). Objection "Granted that the evolution is due Objection to Nature alone. But Nature is eternally Nature being eternally active, active, and as such, her operations should Do emancipation never cease, so that there would be no possible emancipation for the Spirit an soch Lieplytion is fc Spirit's ccates with the he was engaged retires from the work: purification of far XY 11 IS sake is just like the action for one's own benelit ·-LV11*-*) TRANSLATION 119 (254) Objection : "Granted all this. But it is only a Objection A sentient being that acts cither for its own or inseptient Nature for another's purpose, and Nature, being in. cannot act towards definite end sentient, cannot act in the manner described: and, as such, she requires a sentient con. troller (over her blind force); the Spirits residing in the body cannot be such controllers, because such conditioned Spirits are ignorant of the true character of Nature: consequently there must be some other omniscient sentient being who controls ab ertra the operations of Nature, and to this Being we give the name God Anster :- Kärikā LVII As the insentient milk flows out for the growth of lastence of an the calf, so does Nature act towards the Icting towards a emancipation of the Spirit definite end (255) It is a fact of observation that insentient objects also act towards definite ends: e g. the milk which is insen tient, flows for the nourishment of the calf. Similarly Nature, though insentient, could act towards the emancipa. tion of the Spirit. (256) It would not be right to urge that the flow of the milk being due to the superintending care Persool Univer- of God, its action does not afford an instance vitiating the general proposition that the action of insentient things are due to the control of sentient beings":- the activity of every sentient The view of a sal Lord overtbrown 1

·F
120
TATTVA-KAUMUDI
(LVT"_
Further, God, being the Lord of the Universe, has all that He
.-.pnt -1.1 -11.
I
++
'be roused? And if the pain subsequent to creation be held
to be the cause of creation, then we should be in the inextr.
cable nooze of interdependence': creation i due to pity, and
pity due to creation and again, if God were moved to
h....the
-......
1
for God's compassion).
(257) Agregards the action of the insentient Nature, on
the other hand, it is due neither to selfishness
None of the
above objections nor tu pity; and thus in this case, none of the
apply to the caso, above incongruities arise; the only motive of
of Nature
Nature is the fulfilment of another's purpose.
Thus, therefore, the instance cited in the Kariki >
appropriate.
quite
(258) It has been said as if for its own purpose;
The author proceeds to explain this:"-

·- -LIX260) TRANSLATION 121 the motive of Nature . Kärika LVIII As people engage in acts to satisfy desires, so does The Spirit's end- the Unmanifest (Nature) act for the emancipation of the Spirit. Aatsukya 'siccha, desire Desire is salisfied and ceases on the attainment of the desired object; the object is the purpose of the agent; because the end of an action is | that which is desired. The analogy is pointed out. "So does the Unmanifest Nature ) act for the Emancipatron of the Spirit" .(259) Objection –“We grant that the purpose of the Spirit is the motive for the action of Nature, but whence the cessation of her operations ? Ansuer. Karika LIX As a dancing girl, having exhibited herself to the The cause of the spectators of the stage, ceases to dance, cessation of so does Nature cease to operate when Nature's operations she has made herself mainfest to the Spirit. - The word “Stage', the placemplies the spectators the i e., hay &c., are (260) Objection -"We grant that the action of Nature is for the Spınt's purpose But she could surely expect some recompense for her pains, from the Spint.-- just as a servant does from his gratified master, and as such the action of Nature cannot be said to be entirely for another's purpose." Answer: j + [ ·122 TATTVA-KAUMUDİ (LX Karika LX Generous Nature, endowed with Attributes, brings about by manifold means, without Nature excepts no benefit to herself, The good of the Spirit, compensation who is devoid of Attributes, and confers no benefit in return. As a qualified servant accomplishes the good of his unqualified master-who is devoid of good qualities and confers no benefits,--through purely unselfish motives, without any benefit to himself; so does poor generous Nature, endowed with the three Attributes, benefit the Spirit without any good in return to herself. Thus the pure unselfishness of Nature's molives is established (261) Objectiun:-“We grant all this : But a dancing girl having retired from the stage after her exhibition, returns to it again, if so desired by the spectators; similarly would Nature act even after having manifested herself to the Spirit." Answer- Karika LXI Nothing is more modest than Nature, such is.my The reason why conviction ; once aware of having been Nature does not seen, she does not again expose herself revert to her #ctior, to the vicw of the Spirit. By modests here is meant extreme delicacy (of manners). the unbearability to suffer exposure to the Purusu's_view If a well-bred lady who is not to be seen even by the Sun, with her eyes cast down, happen to have her body uncovered hy chance and thus seen by a stranger, she tries to hide herself in such a way as not to be seen again: s Nature alsoeven more modest than such a lady-having once bects scd by the Purusa (Spint) will in no case show herself again r ·-LX11*} TRANSLATION 123 (262) Objection.-" This may be so. (Som hon i ri But Purusa Rebirth tion, and troubles, it is not possible for the unmodifying Purusa. And as the Purusa is devoid of action, it can have na migration which Tatter is only another name for Hence it is meaningless assertion that Evolution is for the purpose of the Purusa The author meets the above objection by accepting it in the course of winding up his disquisition Karika LXII Thus verily no Spirit is bound, or emancipated: nor Bondage and does he migrate; it is Nature alone that lease in reality having many vehicles is bound, or is •pply to Nature released, or migrates (263) Venly no Spirit is bound: nor does any migrate: noris any emancipated. Nature alone, having many sehicles is bound, migrates and is released. Bondager-migration and D ----L...L.C 2. manner as hactually that take for profit rience and are attri, niration of . 3. So our Coctrine is entirely sound. relea (264) Objection :-"We understand that bondage. igration and emancipation, though really belonging to Naturc, are ascribed to the Spint; but of what good ore these in Nature herself 7** Arster- ·134 TATTVA-KAUMUDI (LX1179 Karika LXIII Nature by herself binds herself by means of seven Nature binds and forms; and by means of one form, she releases berself causes deliverance for the benefit of the by means of her (Spirit. own developments "Noturn hi.. 7...! hat "by means of one form, ie by wisdom-by discrimination, That is to say, she does not again bring about the experience or emancipation of that same Spirit. Objection: "We have understood all this; what then?" Karikā LXIV Thus it is that from the practice of truth follows The form and wisdom in the form.-"I am not, naught character of dis. is mine, and not-I' --which is complete. criminative wisdom pure on account of the absence of error. and absolute. (265) The term “truth" stands for the knowledge of Truth - From the practice of the knowledge of truth, in the formal manner described, through a long course of repealed. uninterrupted and devoted exercise, there follows the trisdom. manifesting the distinction of Spirit from Natter. All prac tice brings about the knowledge of the same object to which the practice pertains; so in the present case practice pertan ing to Truth_results in the direct perception of Truthuis for this reason of its leading to Truth that the wisdom ! calledparci ·125 -LXIVES TRANSLATION (266) “Why pare" ?-"On account of the absence of Errar." Doubt and Error are the two im. wisdom ezplained purities of antima is The purity of the what is meant by . -- in thinking as uncertain what is certain, and hence doubt also is a form of Error. Thus absence of Error' means the absence of both Doubt and Error (mestake); this 'absence of Error also is due to the fact of the wisdom relating to Truth (267) Objection " It may be that the knowledge of Truth follows from the said Practice, but the eternal plendency towards false knowledge is sure to bring about its results in the shape of false knowledge, which will lead to its sevitable effect, the miseries of birth and rebirth of which thus there would be no end." In reply to this, it is added that the knowledgo_is Absolute...e., unmixed with error Though tendency towards error is, eternal, yet it is capable of being removed..by-the tendency towards the knowledge of Truth, culminating in that L.,,.. Absoluten eks explessed 1.--- pur des of tru (268) The The form of the knowledge . Psst es (as in .asmi') together with tha and kr signify action in general. Hence all actions, external as well as blemal.-such as determination, self-consciousness, obser- Sation and apprehension-all become precluded from the ·126 TATTVA-KAUMUDI [LXIV -L- . Spirit. PL C-- it, there arises the idea 'Ive agency in general, 'fer libations, in all of which the active 'agent is represerated by "1": L moon be no active From this it is only an active ageni that can be a possessor; and hence the preclusion of action implies the preclusion of possession also. Or we may interpret the three forms in another way. The sentence "I am not, means that I am the Spirit, not productif action possessions, (269) Objection :-"Even after the knowledge of all this there might be left something yet unknown, which would lead to Bondage. Answer:-"1 is complete," i.e. there is nothing left unknown after the attamment of such knowledge as the above, wbich want of knowledge could lead to Bondage Toinn + (270) Question.-"What is it that is acccomplished by the said knowledge of truth?" Answer, Karika LXV Thus (possessed of this knowledge) the Spirit, as a spectator, pure, at ease, beholds Nature, The cause of the which has ceased to be productive and Nature's operation has turned back from the seven forms of evolution, under the influence of the purpose of the Spirit). The two things for the production of which_Nature had begun her action were experience and the perception of truth: 40 ·126 TATTVA-KAUMUDI (LXV1972.- Karikā LXVI ***She has been seen by me". thinks the one and No birth after hence loses all interest; "I have been attainment of seen," thinks the other, and ceases (to Weedom for want act). Hence though their connection is still there, there is no motive for further evolution 19791 s do “this after she has once brought about discriminative wisdom, Because experience (enjoyment), is due to erroneous under is the only nakunt - 1.t Spint and Isc. which is a modification of Nature, is regarded by the Spirit as for himself-only by reason of the want of discrimination. When however, right discrimination has been brought about, the connection of the Spirit with Nature ceases, and so he ceases to enjoy the things; nor is the Spint by himself . Spirit, supply the only motive to the operations of Nature: but when these two have ceased to be the 'purpose of the Spirit", there is no motive for the operation. This is what is V Becaise wisdom 1* property of Buddhi which it an emraties from Nature.

·-LXV11371 . stre impedia- with the body, just as a potter's wheel TRANSLATION 129 meant by the words--" There is no molive for evolution A "Motive is that which moves Nature to act towards evolu. and no such motive is possible, when there is no purpose of the Spınt.' (273) Objection :-"We grant all this. But no sooner would wisdom he attained than the body would fall off: and then how could the bodiless Spirit behold Nature (as distinct from himself) 7* if it be asserted that emancipation dües not follow immediately on the attainment of wisdom, of account of the unspent residuum of past deeds * -then; we ask-hovy is this residuum destrosed ? if by mere fruition (s. e. by experience), then you tacitly imply the inability of wisdom alone to bring about emancipat.on; and hence assertion that" I-A the: emancipation would be obtained on the destruction of the residua.of Karma, by means of expenence extending, 10 en uncertain period of time"–15 too sanguine ever to Karikā LXVII By the attainment of perfect wisdom, Virtue and the rest become devoid of causal energy: yet the Spirit remains awhile invested tum of the impluse previously imparted the -- 11. - C . be realised." Answer Reason why the body does sot mrat of wisdom ta it. 1.9 ·(LXVII tots time of oyed and 15 birth, llc give out sprouts ; so that when the said soil is rendered barren by reason of the waters of Ignorance and the rest having been sucked up by the heat of the knowledge of just as, even after the action of the potter has ceased, the parted to it. In due time, however, when the impulse becomes exhausted, it becomes inactive. In the continuance of the body, the impulse is supphed by such virtue and vice Sruti-"Having exhausted the others by means of experience, the soul attains beatitude" and "The delay is only so lang 'impulse (to which the continuance of the Body is duc ) 19 in the remnant of that impulse which had been imparted by the Disappearing Ignorance, it is true that on account of the momentum of this impulse the Spirit continues to be (275) Question. This may be so; but of the Saint emains invested with the body by some sort of impul, 130 TATTVA-KAUMUDI (274) When true knowledge appears, the Karmac and life's experiences. It is only when the soil of the Will" 'is watered with the waters of the Klesas. (i.e. Ignorar.ce: Egotism, Love, Hate and Clinging), that the Karmac seeds Truth ,--how could there be any possibility of the Karmic seeds sprouting up? With this view it is said " Virlae and wheel continues to revolve on account of the momentum whose fruition has already commenced ; as is declared in 13. Bestrude is not attaned" (Chandogga VI, 1, 2] invested sith the body for a time. they cease to tained, the body vious impulse; The when will lis Emancipation come about ?" - ·--LXIX) TRANSLATION 13L Answer: Kārikā LXVIII .... ... ... ..... .….! 1 TIL.-L. Fraal ceasę Isolation -- The productivity of those actions, whose fruition has not commenced, having been destroyed, and those also whose fruition has commenced having been exhausted by experi. ence, the purpose having been fulfilled. Nature desists from her activity with respect to that particular Spirit, who thus obtains eternal and absolute"Isolation, i.e. cessation of the three kinds of pain (276) Though the Philosophy has been established by reasoning, yet in order to inspire respect towards it, the precedence of the great Sage is stated : Karika LXTX This abstruse knowledge adapted to the fulfilment of the purpose of the Spirit, wherein The precedence (wherefore ) the origin, duration, and dissolution of beings are considered, has. been expounded by the great sage, "Abstruse":- guhya '(lit. in a case ) 1 e. hard to be grasped by dull-brained persons. "By the great sage" i e. by Kapıla. The feeling of Heerence, thus aroused is strengthened by declaring that the doctrine is scriptural. "Wherein are considered, etc; 'in thich knowledge means for the sake of which knowledge: as in the expression "Carmani dipinam hanit, the word 'carmani (lit. in the skin) is taken to mean for the sake of the skin, one ·TATTVA-KAUMUDİ NOTES I the riten system, The first benedictory stanza-jaruri etc., is taken from • (8.4). 9293 has changed the readings as follows - (8) नमाम in place of सरूपा (6) अना होते जुपमाणा भजन्ते in place of अनोध्येको जुषमाणोऽनुशेते; (d) जहत्येनां भुक्तभोगां नुमस्तान in place of 1 The change was, of course, necessary in view of the idea of plurality of souls in River, which is not favoured by the readings of the उपनिषद. The वेशान्तिन्छ explain this verse quite differently. Ter has refuted the claim of the Hicas that this verse lays down the principles of For fuller discussion, see STETUT on FATETITE (a. E 7.2.) It has already been pointed in the Introduction that this verse gave rise to the idea of the three guts. It is therefore, in the fitness of things that this Verse should have been chosen by वाच० for मङ्गलाचरण, About कपिल, आसुरि, पञ्चशिख and वरकृष्ण, see Introduction. enfinition. The word stands for living beings according to चन्द्रिका. af, according to do, includes nuiseries due to cold, heat, wind etc, because these are due to superatural On Tat. Davies rernarks--"But in old time, gods of higher class, and not demons merely, were supposed to afflict men with disease and pain. In the Rig Veda (u 33,7). Gritsamada prays to Rudra that he may be freed from his bodily pains, which he affirms to have been sent by the Deras or gods ( daivga)" (p 15) The reading adopted by rise, ris, aerat is more pressive of the fire idea of complete cessation of pain. ihan tart, of a19. (See, S. N. S, I. in.) cf. ar fara. ENCARTA TIMUR aten' ( 7.1.3) The reading of 7796 powers ·2 यसूत्रमाप्ये शवरस्वामिभिः पपि जातेमधुत्मग्य तनव पथा यथा मचानः The word in this quotation has been variously TATTVA-KAUMUDI cis., तहसयान does not materially differ from तस्पधातरे. Com. pare also Wilson. pp-6-7: Dames, PP. 13-14, note on this reading. ftritt describes the three :s in the following serses: अध्यामिकोऽपि विविधः शारीरी मानसस्नया । गारीरो यमिभेदभियते भूयतां पयः ॥ २॥ गिरीरोगप्रतिपायावरचूलभगन्दः । गुल्माश्ययुधासण्यांविभिनेकथा ॥ ३ ॥ तथाक्षिरोगातीमारपृष्टांगामयमंसितः । भियते दहनम्ना मान भानुमहमि॥१॥ कामकाधमयदेपलोमनोहविषादतः। मोकामयाबमानन्यांमारमर्यादिमयस्तथा ॥५॥ मानोऽपि द्विजश्रेष्ट तापी मयति नकधा। इत्येवमादिभिर्भेदनापो साध्याम्मिको मतः ।। ६ ।। मृगाधिमनुप्यायः पिशाचोरगराक्षमः। मरीमपायच नृणां जायते चाधिमालिकः ॥ ७ ॥ दग्निवानोप्णवम्बुवैद्युतादिपमुद्भवः । तापो द्विजवरष्टः कप्यते चापिदविकः ॥ ८॥ (६. ५) The reading **, ( found in some editions ), in the verse के चन्मयु etc, has as its vanant -भसे इनि पाठे तु-समीपे ग्रहकोणे, इति वार्थो बाध्यः। वस्तुतस्तु जैमिनी पर्वतं नाग परित्यभिधाय 'अ चन्मय विदेत' इत्येवमपन्यासाद अर्के-इत्येव पारमाधीयान् ।।(p.4. notes). II The quotation Tag Raini etc., is ascribed to by वाच. On this आराम remarks-'यत्र दुःखन सम्भिन्नम् इति मट्टवार्निमिति केचिन्, स्मृतिरिपमिति विज घन्य अतित्वेन व्यवहारापर्थवादस्पा तिरियमिनि माशा.॥ note 3) On this वाटराम remarks शिवः, परिमलादिषु प्रामाणिक FJ.

·NOTES 3 explained by different wnters as temporary pleasure or heaven or salvation. See बादराम ( pp. 39-40) who has dwelt exhaustively over this question. अपाम सोमममृता अभूम etc., is from ऋग्वेद VIII. 48. 3, and 1s fully quoted and explained by गौड, माठर and जय० With the sense of this कारिका, cf. श्रीमद्भागवत- श्रुतं च दृष्टबहुएं सामूयाययव्ययैः । बहन्नरायकामत्वान् कृषिवच्चापि निष्फलम् ।। (११.१०.२१) एवं लोक परं विद्यानश्वरं कर्मेनिर्मितम् । मनुल्यातिशयम यथा मण्डलवर्तिनाम् ॥ (११.३.२०) It as interesting to compare-जय-अस्या आर्याया वक्ष्यमाणा याः, मी एवान माध्यस्थानीया दृष्टया (p.4), with the remark of Davies, quoted in the foot-note in the translation (p.5). The quotation of पशिख, vis.,स्वप सरः etc., is found in full xn व्यासभाष्य on यो सू०२.१३. See Introduction also. The reconciliation of वरिकी हिंमा with the श्रुति text-मा दिम्पान् सी भूतानि- is an interesung topic which has taxed the ingenuity of all the orthodox systems of philosophy (See, S. N. S.. p. 3, In.; Savant, p. 400 ). बालराम has discussed this question at length, quoting extensively from the standard authors (See pages 24-36 ). नच कार्यत्वेनानियता फलस्य युचा, भावकार्यस्य तथात्वात् etc.,( para 14 -Says an obțector: Just as epit has been declared to be भनित्य, because it is an effect (यसत्कार्यं तदनित्यम् ). similarly. this THDA should also be a because it is an effect. To this 9776 replies thal this maxim of size holds good in the case of positive effects only, and not in the case of negative effects hke दुमयम. But how can दुःस्वध्वंस be called *H* according to the fiet philosophy, which advocates सवार्यगर ? To thrs नाराम replies--यपि सांग्य्यनये मकार्यवाही कारेण दुमप्रनमम्प मोक्षत्वाभियान व्याहतं, तथापि दु.खमध्यसपना था. गीतावग्याया पर नात्पर्यविषयत्वेनाभिधानान् ध्याहत्यभागोत्रमेय ॥ (243).

·the sense of organ of mental function are at bottom nattes for Compare the nouon of gti according to the fit philosophis The order of व्यवाव्यक्झविज्ञान is based on the procedured तेनाद्वारस्य (१६१);तत. प्रकृतेः (२.६६); and संहतपरावातू पुरश्य Sovani is quite pertinent in pointing out the confus. with regard to the meaning of the word ge. Some call de महाभूतs as व्यक्तः, whileas, the author of कारिकाs seems to regard cverything भ्यक्त (and. therefore, प्रत्यक्षयोग्य), except the प्रधान and पुरष. वाच. agrees with the latter explanation, ints commentary on this T. but, changes his opinion in the comment on the 6th वारिका. At the later place he sms सामान्यतो दृष्टानुमानात् अतीन्द्रियाणां प्रथानलानाम् प्रतीनि:: He would scerm to includeमहत्तत्त्व etc., by the word आदि (Sat बाटराम p.16 In.). In order to ayond the contradiction,neshould interpret the word आदि. according to वंशीधर.to mean the rion between प्रकृतिand पुरर.cf. आदिना तत्संयोगप्रहः। प्रकृतिस्पन संपन्न नित्यानुमेया इत्युक्तः (वंशीधर, p. 383) 1 See Sorant, pp. 401 ander In connection with Jacobi's remark that it is very strange that intellect should be regarded as a form of matter by the Sarikhyas (See Ent. Gott. Ind. p. 32 ), it is interesting 13 compare Davies (p. 17.3n)-Modern Science, like the sisten Lased on the sense of substance or essence, and brain, todo 4 TATTVA-KAUNUDĪ -दुःसनिवृत्तधारयन्तिकत्वं समानाधिकरणागभावाप्तमकाटीनव. युग दुन्पग्रसमानाधिकरणसर्वात्मविशेषगुणध्वंसप्तमानकासनत्रं वा. अशेयर्विधपगुरु ध्वंसावधिकदुःसप्रागभावी वा ॥ (उपस्कार on वैविकमूव १.४) cognition. The same order is observed in the following -स्थूलान् पञ्चतन्मात्रस्य (१.E); पायाभ्यन्तराभ्यां तबाहद्वारस्य ( 1 ) and notes 36 and 37, dKapila, makes intellect, a mere form of matter. 4 ·IV) NOTES 5 the same substance." (Maudsley's Physiology of Mind, 3rd Ed, p 38). The nature of an is explained by it as 3737 सत्पजन्य इत्यर्थः । आयविशेषणेन प्रतिनिरास:, द्विायनेन्द्रियसामान्यादिनिरास.। Unlike the 191797s, the fiegs maintain that Flirt is a product. On 7 as pure inward light. Davies quotes (p. 18. in.) Hegel on Thought (Das Denken), in connection with the Absolule:-"It is that light which lights; but it has no other content except that light." (Phil der Rel, 1. 117) [Translated from German by H. Sharma). From IT (Ego) proceed not only the sizes, but every. thung material cognised by them That is, the Ego (which is the I principle) is the 'base of the reality of all our sense. Perceptions (Davies, p 21, note 1). and consequently of all the existence. Davies quotes Schelling (System des Transcen Idealismus, p 60) in support of this idea-" If at all there exists Something Real as opposed to ideal, then that Something Real must be I, because it is the principle of all reality." (Translated from German by H. Sharma). This position, of course, differs from that of the a, who does not regard the reality of the I-principle (MET) even, but that of the Pure Consciousness (satu),--the I-principle itself being imaginary and due to R19. Distinction should be drawn from the eart-417 also, who denies the existence of everything external, excepl consciousness. The piteparti does not deny the external existence, but considers it to be a modified product of consciousness, in which it lies latent. cf. न विजानमात्र बाद्यातीतः (मां म.१.४२.). . IV Apart from the three Mleans of Right Cognition, ciz.. प्रत्यक्ष अनुमान and R. recognised by the सांख्यकारिका, the corn mentators discuss the other Aleans of Right Cognition, recog.

·ta TATTVA-KAUMUDI [IV- - प्रमाण has been defined as the instrument of प्रमा. प्रमा15 that state of mind which is free from doubt, mistake, indecision and memory, and which arises from the contact of the sense organs with their objects. The result is the cognition by mind. But वाच० says-बोधश्च पारुपेयः फलं प्रमा. This might Incan that the result of the mental state is cognition in the Spirit. Does it mean that the cognition arises in the spirit ? No, we reply-what happens is that when the Spirit is reflected in the mind, which has assumed the shape of the object with which the sense organs come into contact, it (the Spirit ) also appears to be cognising. This is a kind of mis. apprehension arising from the mistaken identity between the Spirit and the mind. This is what is expressed in the glory --द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः (11. 20) and चितेरप्रतिम. AATTEITIETY FIT (IV. 22). V Following the न्यायमत्र-तत्पूर्वकं त्रिविधमनुमान पूर्ववत् शेषात सामान्यतोदृष्ट छ । (1,1. 5), वाच० first divides अनुमान into three kinds Again he gives another classification : - अनुमान T भवीत or शेषवत् शम 1 पूर्ववत् सामान्यतोहर The commentators differ in the explanation of these terms. 477&grau himself proposes two alterative explana. tions. (1) (a) 57-A priori or inference of effect from cause, -as of rain from the clouds in the sky. (b) in-A posteriori, or an inference of cause from ellect,-as of rain from the flool in a river.

·mý NOTES 9 (c) Arie-Commonly seen, cr based on Ana. logy.-e.&. we observe that a particular man in one town now, is seen in another next day, because he has moved. Similarly, the Sun must also move, as he is seen at different places in the sky at different times. (2) (a) getIf we have seen two things together in the past, then when we see one of them now, we infer the existence of the other also. For example, from smoke on the hill, we infer fire. (6) Arany-Inference by exclusion ( TAHAVISHT WASTAL FATO HTET: afir.). The question is--, under which of the seven calegories (quetc.) should we include शE (sound) Now, शब्द cannot come under सामान्य विशेष and the rest, and its inclusion under Pu has been denied Therefore, by the law of the residue, "o, falls under for (c) ETAPATTEZ-Where the relation of the autra is not within ordinary perception, there we take another object within ordinary perception and similar to the ta in question; and on this similarity or Commonness, we transfer the sta from the Perceived to the unperceiced inslance. For instance, we have got to infer the existence of the Spirit We do so on the basis of the qualities like the desire, etc. The desire, etc., are qualities Qualities always reside in objects ( as we perceive in the case of form, taste and the rest ). Therefore, the desire etc., must also reside in some object; and that object is the Spirit. The two alternative explanations given by atteet47 show that the meaning of these terms had become doubtful at his time. CF Principal A B Dhruva's paper-Trvidham anumanam', POC, Poona, pp. 251–280. वाच. agrees with the second explanation of वात्स्यायन, But अवीत or शेपर according to वाच, 1s a negative reasoning.

·. 10 TATTVA-KAUMUDI [V- वात्स्यायन's instance of शेषवत्, vis. शब्द 1s a गुण, is rejected by वाच in his तात्पर्यीका (p. 183, काशीसंस्कृततीरीज ). According to him शेषवत् or परिशेष stands for व्यतिरेक्यनुमान. The inference of शब्द being a गुण is not a व्यतिरेक्यनुमान but अन्वयन्यतिरोकि. The correct example of 14, therefore, is that the qualities desire etc.. reside in the आत्मन्. These qualities cannot reside in पृथिवी. जल, तेजर and वायु : nor can they reside in आकाश, because the qualities of the latter are perceived by the extemal senseorgan (ear). Similarly the desire etc. being draguts cannot be the qualities of दिशा, काल and मनस्--forthe qualties of the latter three न्यs are साधारण, Thus ultimately the desire etc., reside in the nineth ट्य, ris., आत्मन्. So there beingno सपशof आरमन् । is an instance of smalfagara 390 and figo agree with the first explanation of वाल्यायन. गाढ and माठर explain शेषवत् differenily --समुद्रादेवं जलपलं लवणमासान शेपम्याप्यरित लवणभाव इति (गोड). विटिलिपूर्वकम्न्याच would read one more लिi.e. लि. लिझिलिहिपूर्वकम्. गोडo has a curious explanation to offer-तनुमान टिपूर्वकं यत्र लिंगन टिङ्गी अनुमीयते. यथा दण्डेन यतिः। लिमिपूर्वकं च पर लिग्निना लिट्रमनुमीयते. यया दृष्ट्वा पति, अम्ये त्रिदण्डामिति । जप agreen with it. It enumerates seven kinds of arts which ought to exist between the form and the first They are (1) बम्बामिभाव as between रामा and पुरप. (2) प्रातिविकार पत्र (3) कार्यकारणभाव (4) पाचपातिक परिवृर रिविष्टम्प. (5) माहचर्य चपाती. (6) प्रतिद्वद्धि शीत (7) निमितनमितिक भोग्य भोगा. The conversation between भाव and जंगीपन्य. referred tor by वापर. occurs in ध्याममान्य on यो .. १८. The ty mentioned by arc- (6) माश्यभिEs or the Buddhist monks. described in the irref:7, vu 775 (as quoted in the ri 0 ) ns- -- .. वाम . " . " ."

·by Inference. गोमादृश्य in गो. And as wedirectly perceive गोत्व along with गा. NOTES कृत्तिः कमण्डलुमण्डियं चीरं पूर्वाहभोजनम् । संधी रक्ताम्वरत्वं च शिधिये बौद्धभिक्षुभिः । (6) Afts or the fans, and (c) मंमारमोचकs or the materialists, बालराम obserres-- मंमारमोचका-(समारमोचकादेव हिंमा पुण्यत्वममता) इत्यभिहिता हिमादि- परायणाः घटभले तदन्तर्वतिमलिटविलयवद् देहभने तपन्तर्गतजीवभा एव मोक्ष इत्पेवं वाणाचार्वाकविशंपाः। (p. 82 ) 'तु शन्दनानुमानाद् व्यवच्छिनत्ति-As pointed above, the Bud. dhists and the followers of the agent school do not recognise शब्द as a separate प्रमाण, but include it under अनुमान. वाचा says that the relation between a 9779 and its stů is not that of For more and Refsz. as between and ait. arfgrů, being only an object of cognition cognised by the 4174. cannot be known उपमान. According to the नैयायिकs (प्रसिद्धसाधात् साध्यमावन- अपमानम्-न्या०९.116), उपमान Is that sentence which esta blushes a relation between a word and its sense. But, ac. cording to the सांख्यs. a वाक्य is not a प्रमाण, but the knowledge (ra) derived from the #174. It is the father alone which is प्रमाण So, उपमान cannot be a separate प्रमाण, but 1s included. under अनुमान. According to the मीमांसकड, उपमान is the सादृश्य- To (or the cognition of similarity, as of sit residing in the direct. A man who saw a cow in the town, now observes a Tay in the forest. At this moment he is reminded of the cow which is qualified by the similarity of trap directly Perceved. This is the फल of उपमान वाच. replies that this पमान and its फल are both included under प्रत्यक्ष For, मादृश्य Just as we have गोत्व in गो, we have so we perceive गोसादृश्य and गवयसादृश्य along with गवय. Therefore, गोमादृश्यमान (मान) and mयमादृश्यज्ञान (उपमानफल ) both प्रत्यक्ष. - सादृश्य is not a relation ( like संयोग ) which should reside on two objects: it is only qui THATİ, that is, the ly perceived गवय). 1s like the मामान्य so ·[2 TATTVA-KAUMUDI पाक्षिक: etc existence of a large number of qualities of one object in another. This FER4 is, thus, one like Tira: and if it is perceived in Th. then it is perceived in 974 also. aturant is Presumption We presume the existence of living it outside the house, if he is not visible inside the house. But, the मीमांसक objects- देशसामान्येन गृहविशेषानेपोषि He says that when we hear जीवन् र कविस्ति, then the substratum of the existence of an is er space in general), which includes the particular space of also. Thus, at's non-existence in the 19 opposed to his existence in Quarry. And, in order to remove this oppoxition, we have to resort to spiaat. To replies that no con which the non-cxistence of it has been established by means of Right Cognition) cannot be included in 1979. Similarly t's non-cxistence in ył ( which is opposed to his existence in IT ) cannnot be a case of opposition to his existence everywhere. 1974 is no 8910t, but is included under . For. C2T*T*. Tere is merely a modification of me. But, says an obicctor. how can u74 (a negation) be a aitorpet (something positive) Ansurer.. Under एतेन भतेन्दिा पमलणास्थापरिणामा व्याप्यानाः 111. 13). It has defined after as waume **** V&ATHI AMA: --ca modification is the manifestation of another characteristic on the removal of the previous characteristic of an object, wluch (object) always returing constant So, when 2 was on the TT", then it was farieTirora of ond when there is no oz, then it is the it or wrafarto do this VI Thingo darexly perceived ly the senses nerd nge the taighit by the tens they cra be easily cognised by even? <welsary pervx. Now" things besond the senses are ** ·-VIII) NOTES only those which are too subtle for organs of the sense. but those which are imperceptible by accident, as the fire in a mountain that smokes " ( Davies, p 27). The latler is an instance of Fri 273971, which ar. regards to be as unimportant for our inquiry as the $44. The most important kand of अनुमान, from our point of view, Is मामान्यतोदृष्ट ( and 1977, which is not mentioned by the FTCT, but added by . ). which leads us to infer things which are too subtle For the organs of sense But जप. rejects पूर्ववत् and शेषवत् both (9) 1 VII पत अलि lays down six causes of अनुपलब्धि (महाभाष्य IV. 13). See Introduction. The erght causes of statele mentioned in the Afint are reduced to four by 790- (1) देशदोष includes अतिदूर and अनिसामीप्य (2) इन्द्रियशेप इन्द्रियघात and मनोऽनवस्थान (3) faggat = साम्य, and (4) अर्थान्तरदोष includes व्यवधान, अभिभर and समानाभिहार Sovanı is night in remarking that all these can be reduced to two-इन्द्रियदोष and विषयदोष (Seep 405). माठर lays down the causes of ra of 3 (non-existent) things even सनीमसतां चतुर्धा भवति । तवाच्यते-प्राकमध्वमेतरतरात्यन्ताभावभेशत्...... एवमियं द्वादशयानुपलब्धि । सतामष्टधा धमतां चतुर्थी । VIII On the reading act, Davies remarks—'Lassen has in the text fied (having its own form), from the firstag, which must be referred to intellect (467) All the Mss. but one have Fei ( like ), which the sense requires In his translation he has * dissimile et simile". (p 27, in ).

·14 TATTVA-KAUMUDI IX ago here lays down the opinions of ( 1 ) the bras, (2) the नेपायिकs and the वोपिकs, and (s) the वेदान्तिन्s as पूर्वपक्ष. (1) The áras maintain that existence comes into besos from non-existence (असनः सजायते). (2) The नयायिकs and the वशेषिकs maintain that an existent cause produces a non-existent effect ( सतोऽमज्जायते) (3) Theffis maintain that the cause aloneis existent, the effect being only an apparent change ( एकस्य सतो विवर्तः में कार्यजातं वस्तु सत् ). All these news are fully discussed in the Introduction. उपासनग्रहणात्-वाच० interprets ग्रहणात् as मम्बन्धात् But जय०, गाड०, माठर and चन्द्रिका explain it as taking or seeking S. N. S. observes that although ito's explanation is simpler, yet apparently, the same idea is repeated in शक्तस्प शक्यकरणात् . बाधos explanation is also included in सर्वसम्भवाभावात् "ltis also to be noted that while at Tun emphasises the adequacy of the cause to the effect. शक्तस्य शक्यकरणात् looks at the adequacy of the effect to the cause; hence, the latter does not merely repeat the idea of the former." (S.N.S.P 28, In). कारणमावाच- जप gives two explanations of this phraser कारणास्य मत्त्वादित्यर्थ.। यशमत्कार्यमुत्पश्यते किमिनि कारणभावन कार्यस्प भावो भवति। भवति । तम्माच्छक्तिरूपेणारस्थितमिति गम्यते । अथवा-कारणभा. वामिति वारणम्प्रभावान्। यत्स्वमात्र कारणं तल्वभावं कार्यमा यथा स्निग्धम्यभा. वभ्यस्तिलभ्य निग्धमेव तेटम् मशे मन्त्रमाशे घर:। (p. 12). माउर and to agree with the latter explanation avao, on the other hand. explains it as कार्यस्य कारणान्पकत्तान्-on account of the identity of cause and effect. सम्मानिय पटोत्पत्ति: यशरणममवायो वा स्वमताममवायो वा. उभयथापि नोपयनं etc. (para 7s ). After having disproved the नेपारिक theory of origination of effect ( 27 ), 79 proceeds further -Now, what is your fi? Is it the 71919 ( Inherence ) of the effect in its cause ? That is, is it the heart which 14 ·NOTES 15 - produced ? If you say yes, then your eytt produces only the white and not the effect. Or, do you mean to say that Pyin is the fate of FIFI ( existence ) in the effect? That 19, FEIT is the genus presiding over the effect. It is by means of this Fat (genus), that we call an existing object as exis. tent. Just as it is because she is related to ma, sımlarly, ३ सत्पदार्थ is सत्, because it is related to सत्ता So, the other alternative of the मयायिक is that what is originated is theप्तमवाय (Inherence) of fit in the effect. Here also, as above, what is orginated is Tat4 and not the effect. Moreover, asks TA, how can you establish the para relation of the non-existent with the existent ags ? And, how again, can there be + the समवाय of सत्ता in the असत् पट, when there can be no relation between the existent and the non existent objects ? Thus, it will be seen that a Fitor is related with the Diania od a&. The opponent asks—why should a Firen be rot related with the mप of कार्य? वाच replies.--Because आविर्भाव is a क्रिया and रूप is a गुण, A कारण can be related with fault only and not with gor; otherwise, a front will not be a कारण. The very derivation of the word कारण-क्रियतेऽनेनेति कारणम्-implhes its relation with किया. -- 77977's X 2799, i.e., caused. 3274, or the evolved is caused. Cause, according to Arat, is of two kinds : 44(producer) and मापक (illuminator or indicator). प्रधान, डि, अहहार and पश्च- 's are the 1972s, as they produce effects. That is, TT, EFEITT and carinirats are is and has both: whileas, भव्यक्त (i.e. प्रधान ) is only a हेतु The मापक हेतुs are five-fold. BRE, विपर्पय, भशक्ति, तुष्टि, सिदि and अनुग्रह. Now, विपर्यय, अशाने Te and fat are the gramatis (i. e creations of Intellect), and thus they pervade all the twenty-three as. (But what is ths अनुयह ?) Thus अव्यक्त is only a कारक हेतु ·16 TATTVA-KAUMUDI 1X- . अनित्यम्--norn.etermal, destructible. Destruction is the return of a product to its cause cf.-नाशः कारणटयः (सां. मु. १. १२१). For, according to the theory of सत्कार्य, there can be no rcal destruction or annulation. प्रधान is नित्य, because it has no FTGT to which it could return अन्यापि- The twenty-three तत्त्वs are not all-pervading, like प्रधान and पुरष: "each of these principles (tattwa) is rok found in every form." (Davies, p. 34). But, is not the HETER all-pervading? Toths वंशीयर replies-महादः स्वस्वकारणाव्यापक- त्वादुपरितव्यापकत्वमित्यर्थः (p. 201), the pervading-ness of महत, etc., is secondary, as they do not pervade their causes. And as प्रधान has no cause to pervade, it is व्यापि सक्रियम-परिस्पन्द means the action of leaving one body and entering another. f31ao, on the other hand, says--144. मध्यवमायादिरूपनियतार्यकारित्वम्। प्रधानस्य तु मर्वक्रियासाधारण्येन कारणत्वाल कार्य देशमात्रकारित्वम् । न च किया कर्मव वक्तुं शक्यते । प्रकृतिशीमात् मुष्टि श्रवणेन प्रकृतेरपि कर्मवतयात्र मक्रियत्वापत्तरिति ( १. १०४), On this बालराम remarks---शोभादिपरिणामलक्षणक्रियायाः प्रधाने मत्त्वेऽपि गमनागमन- लक्षणपरिस्पन्दात्मकरियाया असत्यान्न प्रकृतावतियाप्तिरिति व्यर्षोऽयं मिशः प्रयास पति बांध्यम (p 121). अनकम-ie, मजातीयभेश्वत, having a variety of similar objects; as a mango-tree has मजातीयभेद, several other mango trees of the similar type So, बुद्धि, etc., although alike, are different in different individuals. But for explains it other wise---अनेकत्वं सर्गभेदन भिन्नत्वम–सर्गद्यमायारण्यमिति यावत् । न पुन, मजातीयाने व्यक्तिकत्वम, प्रकृतावनिश्याप्तः। प्रकृतेरपि मत्लापनेकरूपत्वात् . The fallacy of विज्ञान is pointed out by बालराम-प्रकृतरनेकरूपन्दे प्यनेकव्यनिकत्वामावन प्रवृतिप्रतियोगिान्पोन्याभावस्य प्रकृतारमम्भवात् , किन --'अनामेवाम' इति श्राणाप्रामाणिक प्रनालायनिकलाभिधानमित्यम्यान पत्र च्यामाही भिशोरिति । (pp 121-122) किम-According to गां° and माठर, it means, that which mciges into its primary cause. In addition to the above er planaticn. जय and विज्ञान give another alternative explans.

·--X1) 17 t. (p. 32, ins) between the areas and the produced out of them. But, will NOTES tion tiz, that which indicates, or which is the characteristic of 1919. This is the sense taken by alzo also. But aa itself is a charactenstic (fen) of goy It is for this reason that are remarks-प्रधानं तु न प्रधानस्य लिङ्गं पुरुपस्य लिङ्गं भवदपीति भावः On this. S. N. S. remarks that it seems hardly adequate to the contrast intended between the evolved and the unevolved. Why can there be no अवयवावयविसंयोग between प्रधान and PE, etc. ? Because, between these, the relation is har or तादारम्य), and not संयोग There can be no संयोग there be any time between yra and FETT, etc.? No commentator answers this, although, here also we can show that BERT, being a product of stands in that relation to It is for this reason that virgo, HET and free explain the word अवयव 1 शब्द, स्प, स्परी etc., But they land themselves in another difficulty; for, the entire 7 (vis.. gr. erant etc.) cannot be called as biezetaEFTI. If it be urged that these and the rest do reside in a latent form in Ta and the rest, may be pointed out that , and the rest do reside in a latent form in 9 also. Even aa, who tries to avoid this difficulty. has illustrated this संयोग तथा हि प्रथिन्यादयः परस्पर (identity then it मंगुज्यन्ते एवमन्येऽपि। TH-Although, each of the twenty-three aris is subordinate to the other in the ascending order, yet, ultimately. all are subordinate to tyla. Again, although or is indepen. dent in producing weite, and the latter in producing the fans and the Arrats, set each one is ultimately dependent upon atla, the fountain-head of all energy. XI fant-The three Ius or Attributes are the essence of STAT, AT fit is nothing but these three gols in equilibrium N 2 ·18 TATTVA-KAUMUDĪ [X- The kinds of temperaments observed in living beings may broadly be divided into three-spintual, passionate and dull. Therefore, the fie theory of three pois, although a mere hypothesis, is get a very useful and appropriate hypothesis. Davies remarks--"In the system of Valentinus the Gnostic, all men and all substances are divided into three classes : (1) spiritual, (2) the vital and (3) the material (Hylic). This corresponds to the Tors of Te+ and is pro bably an importation from India." (p. 37, 2n. ) विषय:-The view-point of the विज्ञानवादिन् बौद्ध is that there is no existence of the external objects, except in mind that is, concept and the object denoted by the concept are identical, because both are comprehended simultaneously. Things, which are not identical, are not necessarily comprehended surmultaneously: ct. सहोपटम्भनियमादभेदो नीटतहियोः। भेदन प्रान्ति. विज्ञानग्येतेन्दाविवाहये। (सर्वदर्शन,p.32), वाचस्पनि's refutation of this rew has been thus illucidated by बालराम-पत्र किलकस्मिव योपिप वस्तुनि रक्तद्विरविमूदानां जनानां विभिन्नानि मुखादिशानानि जायमानान्युपलम्पन्ने सत्र प्रमातृणां परस्पप्रतिमन्धानाद् वस्त्वंक्येऽपि जाननानात्वं दृश्यते । यदि हि वानु विज्ञानात्मकं मवेत् तर्हि विज्ञानस्पामाधारण्याइनेकविज्ञानालम्बनमेक साधारण वम्नु न मम्भवेन् । अतः वस्तुमाघारप्पोपपत्तये विज्ञानातिरिक्त तपम्पुपेयमिति । (p. 123). अचेतनम्-पति ( intellect) is merely an instrument of Pure Intelligence or y, and not identical with it, because of 19 a material product of प्रकृति. The phrase तद्विपरीतस्तपा च पुमान् means that in some respects the Spirit is similar to tie and spee, and in other respect it is different from न्यa and अभ्यफ. Difference of पुरirom व्यक्त and अय्यक- व्यक्तand अन्यक्त पुरुष विगुण अगुण अविकि वित्री विषय अविषय. .

·व्यक्त and अव्यक्त from अन्यन- हेतुमन् अनित्य सरिय nightly point out that got is similar to Twith regard to "individual'. So in the Sutras it is said, 'that there may be various unions of one soul, according to difference of Vessels (1, 150). This singleness of soul applies, therefore, to of birth, death, bondage and liberation; for, as the commentator observes one soul is bom, not another (in a regenerated body). The singleness of soul, therefore, as asserted by Gaurapida, 79 no doubt to be understood in this sense." (p. 65) NOTES पुरुप मामान्य अमामान्य भचतन प्रमचयमि अप्रमधर्मी Similarity of rप to प्यन and अव्यक्त and difference of व्यक्त व्यक्त शव्यक्त पुरुष अहेतुमत् अहेतुमान नित्य नित्य अव्यापि व्यापि व्यापी निक्रिय निषिय अनंक एक अनेक अनाभित अनाश्रित अलिक अदिङ्ग निरवयव निरवयव परतन्य स्वतन्त्र It should be noted that गौह and माठर say पुरष एक . which '' is opposed to the doctrine of पुरुषबहुत, जय० and वाच०, therefore, अनेकव. After discussing this point, Wilson concludes-- MEither, therefore. Gaurapada has made a mustake, or by his eka is to be understood, not that soul in general is one only, but that it is single, or several, in its different migrations, or, as Mr. Colebrooke renders It (R. A. S. Trans Vol 1.p.31), receptacle, as the etherial element may be confined in a variety of that particular soul which is subjected to its own varied course आभिन मात्रयव ·20 TATTVA-KAUMUDĪ (XII XII gus do not mean qualities residing in a substance, as understood in the 24 and litt systems. They are of the nature of substance: they are the constituent elements of f. Hence, arao says-Tu sa setur: That is, they are called Jos (secondary), because they exist for the Spirit and not for themselves. Ta literally means 'device of science', and probably refers to the device of the is known as FUT (position or order) So it will mean that sifat, sua and firar stand for मत्व, रजम् and तमम् respectively. गोह, मादर and जय० mention अन्योऽन्यतयः also, whileas वाच० and चन्द्रिका add अन्योऽन्य before and वृति after अभिभवः । 2774, 5179 and forgat each. atêr according to atto, means it.ee (operation) जय explains वृति as मुखादिरूपेण परिणति.. According to गौड, अन्योन्यवृत्तयः means परस्परं वर्तन्ते, i.e. are reciprorcally present. AFT, however, seems to take afer in the sense function. In a note on this word, Davies remarks" i means state, condition, or manner of being, and the meaning is that each mu may, in some circumstances, assume the nature of the others or be the same in effect." (p 36. in.) The quotation, अन्योन्यमिधुनाः सर्वे, etc. ascribed to आगम by 9176, 1s found in the 8th chapter of the 3rd Eure of the भागवत. गोड माठर and जय quote only one verse. ris. मिथुनं म, etc. जय ascrbes thrs rerse to विष्णुगीता. which it is difficult to identify, unless it stands for from=HTTTET. But there is no such verse in the far. The verse there is—17WRITA TI TA; AR AT NA: FI THAT II (XIV. 10). We find a similar serse in the 9451 पनि of the महाभाग्न-तममो मिथुनं मत्वं मत्वम्य मिथुन रजः1 रनमा ' मर्य म्यात् मरयम्य मिपुतं तमः॥ (३६.६) of रजमो found ·-X11] 21 "brave soldiers ( and therefore, representing th) of a king assume various shapes by permutation and combination. This amounts to saying that the TV is not one but many. Now, how does this position differ from that of the aftes who also assume the plurality of causes? CF.-17 TUTTE परिच्छिनासख्यव्यानिकत्वे वैशेषिकमतावको विशेष इति चैत्--The reply ननगयोनिरनादिप्रभवाप्यपम् ॥'ति विष्णुपुराणादिभ्यः॥ विज्ञान (1 129). reply is--yes. Still they unite for goat', 39 wick, oil and any apparent opposition between awal and 7 in spite of NOTES XIII Frizerstands for the and others. Aarzo quotes पञ्चशिव on प्रीत्यप्रीतिविपाशायर्गुणानामन्याऽन्यं वधर्म्यम् (मा. म. I. 127)-- मत्वं नाम प्रसादलामवाभिषलप्रीतितितिशासन्नोपादिरूपानन्तभेदं समासतः मुखात्मकम् । एवं रजोऽपि शोकादिनानाभेदं समामतो दुखात्मकम् । एवं तमोऽपि निनादिनानामेदं समासतो मोद्दात्मकम् । sråa:-570 and are o explain it as geria, but these takes it in the sense of साधना, and माठर explains it as कार्यवशात्. Now, these ]us, on account of their having the charac. teristics of smaga, etc., assume different shapes But, how do these tots perform functions of so different a nature ? In reply to this 17. gives an example of a woman, who, according to himn, illustrates all the different functions of the o riso, art and 777, on the other hand, illustrate freer by a lady. The by warriors.and nag by clouds. A virtuous Woman ( and iherefore, a fritt type) pleases her husband, pains her hvals and deludes the passionate people The tives. The dark clouds covering the sky (and therefore, à area Type ) please the people suffering from heat, rouse activity among the peasants and delude the lovers in separation. But, there is one difficulty. The 3 gots ( = stik or gerteet) शरणदयस्य स्पीतिराहित्यमेव ।। शब्दस्पीविहीनं तुरूपाशिभरसंपतम्। त्रिगुणं But are not these guts opposed to one another? The lanp The illustration is not a happy one, as we do not find ·22 TATTVA-KAUMUDI [XIIIthe attempt of चन्द्रिका:.-दीपोपरि तलपतन दीपनाशात् तलमपि दीप. विरोपि, एवं वर्तिरपि स्वस्पन दीपनाशिकेति ।। For ths reason वाचा gives another example of this विरोध,-vis... यथा वा वात्तपित- प्लेष्माण: etc., बालराम quotes a parallel passage from the देवी- भागवत (3.9)-""प्रदीपश्च यथा कार्य प्रकरोत्यर्थदर्शनम् । नर्तिस्तल याचिंध विरुवाश्च परस्परम ।। २९ ॥ विरदं हि तथा तलमानना सह सङ्गतम् । तैलं वर्ति.. विरोध्येव पावकोऽपि परस्परम ॥ ३०॥ एकत्रस्था पवार्थानां प्रकुर्वन्ति प्रदर्शनम्॥" (pp. 139-140 ). Really speaking, there can be no विरोध of these गुणs in any evolved thing ( say, a human body ). IFat all there could be any विरोध, then it would be in the साम्यावस्था i.e. प्रकृति. In no परिणाम of प्रकृति are the गुणs n equal quantity. On the other hand, there is predominance of one over the others So, there is no नुल्यबलत्व in the विकारs. Cf. रूपानिशया वृत्यतिशयाक्ष परस्परेण विरुध्यन्ते सामान्यानि त्वतिशयः सह प्रवर्तन्ते-(च्याम- भाष्य an यो. सू. II. 15) अत्र च मुखद् खमोहा परस्परविरोधिन etc.--Here वाच has in his view the attack of the à abat against the Array philosophy. According to the latter, all the objects (or evolved entities ) are of the nature of pleasure, pain and delusion. The वेदान्तिन् (वाच • himself ) retorts--आन्तरा खल्वमी सुखदु.खमोहविपादा बातो. भ्पश्चन्दनादिभ्यो:तिविच्छिमप्रत्ययवेदनीयेभ्यो व्यतिरिक्ता अध्यक्षमीक्ष्यन्ते । परि पुनरेल एव मुखद् ग्वादिस्वभावा मवेपुस्तत स्वरूपत्वात् हेमन्तेऽपि चन्दन• मुख.. म्यात् । न हि चन्दन. कदाचिरचन्दन..............तस्मानमुखादिस्वभावा अपि चन्दनगुमाश्यो जातिकालावन्यापेक्षया मुखदुःखारिदेतवो न तु स्वयं मुखादि- स्वभावा इति रमणीयम् ।। (भामती on .मू. II.2 1). To this argu. ment वाच. (as an exponent and defender of सांग्थ्य ) replies विस्वानुम्पाणि मुखदुवाहात्मकान्येव निमित्तानि कल्पपन्ति । Although मुख दुख and मोह are all present in every object, yet, they are not experienced simultaneously. For the experience of one or the other of these (गुस. दुस and मोह), they stand in nced oferestant causes. which themselves are of the nature of मुख, दुर and मोह For example, ye, for its own experience. stands in need of the predominance of 8. which is of the nature of सत्वगुण ( Or मुख ).

·pointed out by Sovanı (p.411) -XVI) the absence ofअविवेश्यादि in the contrary of व्यव, ie, पुल, मस्विस्यादि resides in the प्रधान and its constituents.' चन्दिका TUI for: 11 ( 20 ) The explana. evolved which differ from one another As compared with its effects, a cause is unlimited and thus upmanifest. 91 uses a curious expression, (fr) for cause. It seems that the word it stands for the union or contact of different परतेपो समर्गस्तव्य कारणमस्ति (p. 21). belonging to one genus ), according to us, trs understands समन्वर in the sense of inference--'यथा बतभारिण रहे हवा समन्वयति, नूनमस्य पितरी ब्राह्मणाविति । The explanation of समन्वयानु and the rest, emaciated by fast are again strengthened by वादितत्वमत्रादिभिः ममनन समनुगतेन एनाचीयते (ie. intellect food, etc.), does not directly fit in this Kanka 29 rightly NOTES 23 XIV The difficulty lies in the expression arritura. so and effe explain it as an account of the absence of the Fortraries of गुण्य in the प्रधान, अविवेश्याxि resides in the प्रपान. masollers an alternative explanation on account of adopts the second explanation. So also agrees with it cf. गुण्यस्यामादेविवेश्यादयारभावात (?)। म हि निर्गुणस्य पुररस्याविवेश्याः won of fries, as rightly pointed out by S. NS (See p. 41. In.), renders the other half of the ideal redundant, because, It simply repeats the same argument. XV and XVI The term it stands for the diverse forms of the in their cause: dataran refirent Saft 1979 = FETT, similarity, or एकजात्य नुगम (ie. Min. I 531 ) as offered by Antto, ric.. WAIT to ft effects ·24 TATTVA-KAUMUDI (XVI- कारंणकार्य विभागात्याच० understands the word विभाग as emergence':--just as the jar, etc., emerge from the clay. etc. जय०, माठर and गोड explain it as separation ' or dis tinction between the functions of the cause and the effect: just as you can bring water in a jar but not in clay. Thus there is a distinction between a cause and its effect, because both serve different purposes ( धगक्रियाकरणात् ). But, it is difficult to understand how one can conclude from this argu. ment that तस्मादस्य कारणेन भवितव्यम. जय here quotes the explanation of some other commentary (which is not traceable):-अम्मिन् व्याख्याने, 'पार्यतस्तदुपटम्धेर्महमादि तग कार्यम्' इत्यनेनवमिद्धत्वादन्यरन्यथा घ्याव्यायते-यदुपारोति सत् कारणम्, यदुपनिपते सत्तार्यम्. तपोविभागान् , उपकार्योपकारकभावारियर्थः। यथाध्यात्मिकानां पागना चोपकार्योपकारकमायो पुद्धिकृत इव दृश्यते तदस्य कवि व्यवस्थापिता [पपिता] म्यान्, तोऽयं विभाग इत्यन्यथानुपपत्तेः॥ ( Pp 21-22). अविभागात् वैश्वम्प्यस्य-According to वाच. गांडs and माटर, the term fratt mcans 'merging :--because this diverse olved merges into the unevoli cd. Tº also quotes the opi. nion of some unknown commentator who adopts the reading अविभागे. where अविभाग means एय. अय. own explanation is different. It takes @477 in the sense of 77, and ex. plains the phrase as–' because this diversity is produced out of unity. cf.nोरिमनाकम्मादिसतम्यादमफाणितगुसपर्क गदि. माय मानावं म्यने......पसमाध्यारिमानापानांप पाप्यम मा. सामचिमनोन मश्तिय्यम् । (p.22) ·XVII) others. The other commentators take equir: and HRRUTI internal (MT291497.) aits are gained after the attainment of Ri, 4.-FIATTIVE. I. 140 ), as it is not supported by any 14.991, etc, are given as an illustration. Just as to WIR7 and the rest, being BG, are stri, so TT and its consecuents are for another person, cis, 961. illustration, stre, which 19 itself a 1917: and thus * also becomncs a Hat. On this are remarks that if you go to establish the similgnty of all the qualities found in a with The point is cleared in the FITTE (Chows khamba cdn. PP. 341-345) and the TTATTITAI ( Kashi Sansknt Senes, that of a chariot. Question But, a chirotecris netine, and भपिटारान-पुणs the भपिशाताof प्रालि.asa chanoteer is cone an ? Reply.-11 k nol ccsential that only an NOTES 25 Another in different proportions, one predominating over the both, as referring only to the creative activity of Safi XVII dificut:--Those who are contented or those whose arm is to get the nire kınds of its (dealt with in Safra 50). But Was here refers to only the five external () afts. The the discriminative knowledge of the Spirit and the non-Spirit. The internal afts are not referred to here. Therefore, apao sayy--अध्यक्तं वा महान्त वा.etc. The reading Kamaritana, adopted by Wilson, is not sup. ported by firrowho reads High Tat. Wilson's reading of the text is an obvious mistake (based upon, perhaps, the trorezné HITTA. ctc. In order to prove that a tigres 19 But in this Your F. being an effet, is not netie, how can he lecommentary No 24. p. 600).

·(XVII- Cr. तत्मनिधानामपिठातत्वं माथा बालराम thanks that this argument about the अधिदातृत्व of YTI answers all the criticisms brought forward by TITETIT म्याग्मनि निविषान्-It is very succinctly explained by अन्ये वाह-भोग्या दृश्या पदयाश्य etc. अन्य refers to those who ton can be brought against these people also..TOT being would, therefore, explain as 127 But the same objec. नि.म can be aदा. only through पुद्धि: see व्याममाय रथ शिमात्र गुहोऽपि प्रत्ययापश्य:-(यो-मू.11.20). Similarly. he con bea भोना also through अहि.-" च ददत्तवद् मोक्लम्मापि सम्भ- कन्या प्रवृतध-पाटर assigns this प्रवृत्ति to प्रयान, whileas 19 and others take this is as belonging to the 7 and TATTVA-KAUMUDİ actis o entay can move or urge anything. Sometimes mere proximity of contanct brings about activity, as we see in the as of iron and load stone (ni. 1. 1.96). Or, mere presence also can bring about an, Activity, as in the case of a King. Cf.. न च सयंत्र तुल्यायं म्याप्रयोगकर्मणाम् । चन्नेन सांय योद्धा अयुमं स्टेदन प्रति ॥ ८५ ।। मेनापतिस्तु वाचय भृायानां विनियोजकः। राजा सनिधिमाग्रेग विनियुल कदाचन ।। ८६॥ सम्मादचरनोऽपि स्याथलने कतारमनः । (कुमारिल' लोकवार्तिक on मी. सू. 1. 5, his माय on रचनानुपपत्तेत्र and प्रवृनश्र (म. 1. 2. 1 and 2 ) बाटराम as follows-जमिधारामानं निन्ति वशिवात्मानं दहतीति भावः । cannut reconcile the family of get with his wifTet They Chowkhambandh..p. 710) वादान्याख्यानमपि समीचीनमेवेति ध्येयम् ॥" (बालराम. P. 160 ). - the sages-आगमानां महाधियां च ।।

·28 TATTVA-KAUMUDI [XIx. xx-xx- 14 एकत्वश्रुतीनां च प्रमाणान्तरविरोधात् कथंचिदेशकालविभागाभावेन भक्त्या पु: पपत्ते । प्रत्येक पुरुषनानात्वयोश्च श्रुत्य साक्षात् प्रतिपादनात । 'अजामेका टोहितशत्रकृष्ण वही: प्रजा. मृजमानां मरूपाः। अजो को जुपमाणोऽनुशेते जहान्येनां मुक्तभोगामजोऽन्य ॥" (ते. आ६१०)।" तत्त्ववैशारदी, on यो. म. 11. 22. Further on, says the FIET, If you are going to explain away this 779777 by S9Rs, then you will land yourself into another absurdity. For, as शरीर is the उपाधि of आत्मन्, so the limbs ( अवयवs) are the उपाधिs of a body (a संघात) And when we see the appearance and disappearance of the limbs in a body, will the air call these phenomena the births and deaths of the same body? XIX, XX and XXI माध्यस्थ्य or औदासीन्य is of seven kinds according to जयः सप्तविधं चास्यौदामान्यम् । तथा चोक्तम्-पश्यति श्रृणोति सर्व कराति स्थिति "प्रसङ्गं च नापि। स्वतो न परतो...नोभयतश्चाप्युदासीनः॥ जय०, further raises the question that if पुरुष is मध्यस्थ and अकत्ता, then how is he a भोक्ता? ननु च यश्कता तत्कथं भोक्तृभावादस्ति पुरुष.? तथा चार बालटुताशनतरवः स्वयमक्तानां यथा हि भोनारः। पुरषोऽपि विपयफटानां स्वयमकृतानां तथापि भोक्ता ।। इति । अचेतन चेतनावशिव लिङ्गम् etc. Intellect and the rest, although non-intelligent, seem to be intelligent, on account of the pro: ximity of the Spirit. Thus alone can the experience-1 know' be explained. Although the entire activity belongs to the Attributes (transformed into महन्, अहहार and the rest). yet, on account of its reflection in the Intellect, the really indifferent Spirit seems to be active. चिन्मानिध्यात् ( मा मू.1, 16). The Sprit in its turn transfers its intelligence to matter. This transference is thus illustrated by vanous commentators-'यपानिमयोगात् सोहमणिरित्युच्यते । (अय) "अनुष्णाशीनो घर भीनाभिरक्षिः संस्पृष्टः शीतो भवति, अग्निना मंयुक्त उष्णो भाति । (माटर) ॥ 'यधान्ययमो. परस्परं मयोगविशेषात् परस्माधर्मव्याहार C: उपरागान् बन ·-XXII] NOTES 29 आँपाधिको यथा वा जलमयोः संयोगान् परस्परथमारोपस्तव बुद्धिपुरुपयोपिते भार। (विज्ञान, मां. म. I. 164 ) ॥ अकर्तृत्व of पुरुष 1s further supported by जय० by the following quotation-प्रवर्तमानान् प्रकृतरिमान् गुणांस्तमोऽभिभूतो विपरीतदर्शनः। अहं करामात्योऽभिमन्यते तृणस्य पुजीकरणेऽप्यनीवरः ।। This quotation sfound in the तत्सममाममत्रवृत्ति (Chow.SS No.246. p 124) and RIETARI27.also (ibid. p. 12) with slight variants, वाच. connects दर्शनार्थ (in पुरुषस्य दर्शनार्थे कवल्यार्य तथा प्रधानन्य ) wth प्रधानस्य, and कवल्या with पुरपस्य. The other commenta. lors take the line as it stands, i.e. TERTT Tiari and target कंवन्यार्थम्, While explaning 'विमुनमोशाय स्वार्धं वा' (सां. म. II. 1) विज्ञान also connects कैवल्य with प्रधान. XXII In the art (on A. II 19 ) ETA describes the T479s as Rhe products of महत्तव (ते सत्तामात्रम्यान्मनो महत पविशेषपरिणामाः). But there the 927 should not be taken as the immediato cause (i e. producer) of these 1143 has himself sard at another place (यो.म.। 45) that these तन्मात्र, are the products of अहसार. माटर and it hold that these तन्मात्रsingly produce tha HITUS. The other commentators hold that like each succeed. img महाभून is produced from the combination of the preceding ****** For example, TT and F9317-ATT produce ry: सप्तन्मात्र, स्पर्शतमात्र and mपतन्मात्र produce तमम् and so on. But tlus theory of 193 violates the orthodox concor theory of theins. The point is noticed by TACTIC, who sass मम्प्रदायाध्वना पशीरा यद्यपि स्थितम् । तथापि युमिस्टरयानासायनिमनं शुभम् ।। थियनलामन्यं गगने पवने पिम्। रूपवयमहयाम्यां चाभुपायं ममम्यते ॥

·50 TATTVA-KAUNIUDI [XXlti- - अर्दुभूयस्वतः क्षित्याद्यविभावनकल्पन । व्यवहारययात्रामा मुधा पञ्जीकृतिर्भवेत् ।। अनपेश्य फर वेदमित्येवेन्यते यदि । विकृतिः श्रुता पञ्चीकृतिनं कचन ध्रुता ।। ( quoted by fat in his comm. on Trang T. P. 293 Chow. S.S). HET gives a queer and fantastic derivation of the word भरद्वार--चतु-पष्टिवण: पगविखरीपर्यन्तामियययत्किमप्यभिधीयते वृद्धया ममप्यं तत्सकलमा ताकारहकारवर्णद्वपमहणेनोपरिस्थितपिण्डानुकारिणा विन्दुना भूषितः प्रत्याहारन्यायेनाहकार इत्यभिधीयते ।। XXIII गोड and मार cunously daide शान and वैराग्य into two kınds--internal and external. Sovani is nght in criticising this classification (p.414), as शन means only प्रधानपुरगन्यताज्ञान in ths कारिका, and not the knowledge of the dr and the rest Similarly, the आभ्यन्तर-चराग्य ( vis.. प्रधानमप्यत्र स्वभेदजालसदृशमिति विरतम्य मोक्षेप्सोत्पचने ) is the Principal राग्य which leads to the ancier also. For. who will be indifferent towards the worldly objects unless he is मोशे? बालराम does not read गरिमा in his text of तत्वकीमती. Our edition of art, 799, 9727 and viso mention nine kands of ऐश्वर्यs although each one (except वाश्च ) saye अष्टविधमश्वर्यम. seems, therefore, that ths text is the correct one Our. edition of might and safet's edition, however, combine रमित्य and यथित्व and thus make the total eight. जय read यकामारमियम :- नापित्या, and c. . माय:- 1 ·-XXV] साविक Or वैत शिवान. (on सां.मू. II. 18) would havehelped by the mobile Te Male's explanation, ris... थन्द्रियाणि मनोधयारल्यमस्वस्तर परसायवना स्मृति निर्दिधन्यत्र NOTES 31 XXV SETR is divided into three kinds - अहहार राजस तामस or or तेजप्त मूतादि the eleven Paas तन्मात्रापश्वक This is the scheme adopted by 996 and others. But अहवार सारिवक राजस तामम the ten इन्द्रिय पत्रतन्माचा In support of his classification, fargo quotes from some वैकारिकस्तैजस तामसभेन्यहं निधा। भाई सदाद्विकुर्वाणान्मनो वकारिकादभूत् ॥ वैकारिकाश्च ये देवा अभिव्यञ्जनं यतः। तेजमादिन्द्रियाण्येव जानकर्ममयानि च ।। तामसो भूतसमादिर्यतः ख लिलमारमनः । But this explanation is wrong: for 7 and are in. actine by themselves, and cannot produce anything unless 1 मनम् पानिपेयान साविलायनयोजनीयरिंगध.।" ry lame (See Fire Trainint of birt Chou S. S. A 30; sec further T4, PP. 177-173 and Sovani, P. 415) ·32 TATTVA-KAUMUDI (XXVII. XXVII The first phrase 3491947, gives the general characteristic of the mind and the second phrase HFETT 49: gives the proper function of the mind. गौड interprets संकल्पकं as प्रकृति 99fa.i.c., which determines the functioning of the two sets of इन्दियs). वाच understands संकल्प as विशेषणविशेष्यभावन tra i. e, perceives the definite properties as belonging to the thing apprehended जय. and चन्द्रिका agree with वाच.. What a means is that all the senses of perception cognise their respective obiects vaguely, and this is for Free or simple-perception. But as mere simple-perception of an object is of no use in qur every day life, so the help of mind is sought to give a definite and concrete shape to that percept. This is what is called that or complex-perception The first is 414PTFETT . and, therefore, निर्विकल्पक, the second 1s नामजात्यादिसंयुक्तं ज्ञानं, and, therefore, सविकल्पक In his support, वाच० cites अम्ति दालोचितज्ञानं etc, from c's enana ( on . . I 4, verses 112 and 120. PP 168 and 172. Chow. S.S). The phrase an: i gang valmi. स्यादिभियंया । बुद्ध्यावसायने, has been thus explained by पार्थसारथि in his commentary on the above-qat artaraf EUT- दिभिर्विकल्प्य वस्तु पया वृदया गृह्यते-, which is the same as विशेषणfigura fan of argo, SNS 13 beside the point when he says that according to 919 "mind explicates what is indeterminate. It does not add to the given material. But the verses cited by Vacaspati would suggest that forms and qualifications are created or added to the original perception by the mund" (p 51). For, according to the author of the marita whose verses are quoted here, we have the knowledge of Art and this both in the off stage: but this knowledge is not combined into a definito concept, as in the AAKT stage We are cognisant of both, and That in the faríkt stage, but separately; but we cognise ·प्रशरत एवं etc. पीव्यर्थ: But वाच. criticises this view:-इन्दियान्तःसाविहारो. second line of the कारिका lays down the reasons of the मानारव ofदियs the two reasons being.गुणपरिणामविशेषात् and भेदात्. fold Pins whose functions differ? This question is raised by बनकर in his न्यायवार्तिक (ChowS.S.p70/-यदि पुनरिन्दिपाये. पाल्पवानि स्यु. कारणस्वभावानुविधानादेशत्म्याद्विपयव्यवस्था न स्याउ, मा मधमेवामाधमति स्यात् I The reply to tig-गुणपरिणामविशेगन. चर्मand अपम, act and react upon one another%3; therefores Although अहार is one. yet the three गुणs. accompanied by the modified effects of STEIT ( i.e. the Ps) differ in their an adopts this reading end obrerves:-पगमिंग पूमिन्दि- पागमभिधानात् 'ममातिति पानमत्रिवेभिन !(p. 14, In) ,-XXVIII) NOTES 33 घदन्यविशिष्ट घट: In the सविकल्पक stage. So, there is no new addition or creation of anything new by the mind. That thus is the sense of unft, is evident from his own verse in this Context:-"निर्विकल्पकबोपापि यात्मकस्यापि वस्तुनः । ग्रहणं टक्षणाग्न्येयं माता र तु गृनते ॥ ११८॥"(p in ). पार्थमारपि explains t- शम्मकस्य, सामान्यविशेषात्मकस्येत्यर्थः । सामान्यावभासोऽपि प्रतीतिमिद एव । महि निर्विकल्पना गृहीतस्य मविकल्पकेनापि प्रडणं सम्भवति. न वागृहीते सामान्य व्यक्त्यन्तरे प्रत्यभिज्ञा मभवति । तस्मात् सामान्य विशेषश्च निर्विकल्प:पि इन्दियं च माधम्यांत्–जय remarks :-यथान्यदिन्द्रलिङ्ग तथा मनोह- पादानव न सापयम्, न विन्दनिङ्गवम् । महारयोरप्यात्मलिगत्वेनेन्द्रियन्त्र. प्रमात् । तस्मात्पत्तिमात्रमिन्द्रलिङ्गवं, न तु प्रवृत्तिनिमित्तम् । TST reads urina in place of TAHTI. This is noted by opt also. art's reading is preferable, because the The question is--how can cne 977 T create these mani. XXVIII STTT reads forfit in place of it in the text. functions. 83 ·TATTVA-KAUMUDT (XXIX- XXIX सामान्यकरणवृत्ति प्राणाया वायवः पञ्च। Does the word करण stand for विविध अन्त:करण or प्रयोदशविध करण? Whle वाच. adopts the former view all the other commentators agree to the latter interpretation, although 415€ curiously says at one place -समरतल्यान्त:करणस्येत्यर्थः । विज्ञान also explains the word करण as अन्त:करण in his भाप (on सां. सू II 31. But बाच०, while corernenting on समस्तेन्द्रियवृत्तिः प्राणादिलक्षणा जीवनम् । योगभाष्य on lll 39), has given a different interpretation, vis., # Pri: भारोपगृहीतमारतत्रियाभेदहेतुः सर्वकरणसाधारण: यथा 'सामान्यकरणकृति: प्राणाया वायव. पञ्च' इति । बालराम correctly points out the discret pancy. He suggests that योगमाप्येऽपि समस्तेन्दियन्देनान्त.करणत्रयमेव प्राय, न तु बायेन्द्रियमपि, because in deep sleep when all the external sense-organs are dormant, we see the five vital airs functioning. Therefore, these vital airs cannot be said to be the function of external sense-organs. XXX Cognition has been divided into three kinds in the FIER philosophry. pic.. perception (9), inference (847307+) and valid testimony (12) Now, in part, the three baat met and one of the organs of sense--all four seem to function simultaneously and gradually. But, according to the agifter there are only gradual stages, which, however, are not observable on account of the swiftness of the different functions Cf. ज्ञानापोगपोरकं मनः (न्या. म. III. 2.57), म पुगपदनेक frigera: (ibid. 111. 2. 58 ). TRÚni ITTTTV? (ibid. III. 2. 59). For, according to the arts, the mind 19 TATU The followers of Rom the other hand, regard the mind to be of paſtry, and therefore, there can be a TTTTTT. 1 ·-XXXIII that particalar moment. action ).' (p. 68. in ). funcbon They can operate simultancously and gradually both, but they do not depend upon the cognition of senses at Petersb. Lexicon by Absicht ( = purpose). Antrieb ( = motive). Colebrooke's translation is incited by mutual Invitation."... .....The meaning of incitement to activity,"mentioned by Wilson, expresses more nearly the sense of a küla...... It is composed of o. to. towards, and ka, to cry. Gauda pada applying this verse to the three internal organs only (Sco Davies, p. 69, in ). All the other commentators apply it to all the organs, for each and every 1747 functions for JETÝ The spirit of the Ri... "A HET Tai" (111.561. Theury of the fitts, where not is mentioned. Nor is the position helped by fungo's remark sis. Tiri T. परम्पादिः यःमशः सर्वविद्यस्य ज्ञानमपंतपः'पातिक्षतिम्प मर्च- मम्मन, नियम्येभापत्र विवादास्पदवामित्पर्य .........नन्वेवमीमाप्रतिवेध. from-synd: ETI MUTATTATTET FATI AItre, as Daires nghtly points outs (pp. 69.70 1. common to all the organs Thus the organ of sight series and holds impression conveyed by an extemal object and manifests NOTES 35 In the case of 346 and 27, only the three 3 tots XXXI 347777---Davies observes - Auta s glosed in the szys laat it means adarasambhrama (respectful eagemess in Davies is wrong in considering that reo 15 correct in and fade. Pa (rit. 57), goes direcily against the XXXII The three functions of sering, retaining and manifesting According to to. भाण and धारण - orot 1(1. F. [1}. 57). la manas." (ibid).

·(XXXIII माठर ascnbes The word Tut in the second half of this verse presents - The objects seized by the fans, being only five, are doubled objects of organs of action and five objects of organs of sense. are explains why 416 is not recognised as a separate gory which is divided into three parts-past, present and different circunstances. THEIT 96 TATTVA-KAUMUDI belong to-कर्मेन्द्रियs and प्रकाशन to बुद्धीन्दियs. 2716 to fas in general, and 4 and a to MEITT and u respectively. ago followed by I would relegate आहरण to कर्मेन्द्रिया, धारण to बुद्धि, अहहार and मनस्, and प्रकाशन to बुद्दीन्द्रिय a difficulty. वाच० takes eशया with आहाय, पाय and प्रकाश्य each by dividing them into fez and 479-4. Similarly, the body wluch is retained by the ****, is made up of five vztal airs; but these are also feat and aft, and so tenfold. The objects manifested by the talans are also tenfold because of being divided into on and its varieties. I think there is another and better way of explanng the pritet The objects seised, reteined and manifested are altogether tena vis., five These ters are supervised by the three internal organs. XXXIII category in the area philosophy. According to the city7 "अपरस्मिनपरं पुगपचिरं शिप्रमिति टिलानि" (II. 26). काल is one cate, clarfies thus point-"एकत्वेऽपि सर्वकार्याणामारम्भरियाभिनिर्वृत्तिस्थिति निपेयोपाधिमेदान्मणिवत्पाचकादिवद्वा नानात्वोपचार that and the same man is called a r. ora 42% in different circumstances, or just as one and the same piece of crystal assume different colours according to the objects placed near it, so all the effects, though of one nature, become different under the different circumstances of beginning. ending, remaining and penishing. Thus, there is only one . To this ergo replies- Why should we first assume one and then assure differis, just as one 1 ·-XXXVII) NOTES 37 ent circumstances or ays to make this #13 multifarious ? Why should we not recognise the sits only 7 Cf. F E कालो वनुशन्योऽपि बुद्धिनिर्माण शन्दज्ञानानुपाती लौकिकानां व्युत्थितदर्शनानां चम्नुस्वरूपवाभासते-योगभाष्य on IIL.52. XXXIV a non-specific, i.e., TITS. fate = specific, i e.. 99HETUS. पाण्याचाहार्याणां घटादीना पञ्चाशब्दापात्मकत्वान्-Here वाच sug. gests that the formas of the Fals (except 217 ) arc endowed with all the constituents of the five elements in some measure. But this will lead to accepling the theory of VATTOT, which us opposed to 4770's view on FICTI XXII, where he says eft. शब्दम्परूपरसगुणा. Can a person not bring water with hs hands ? If so, then water must also be 971147. See notes on Kärıka XXII and S. N. S., pp 72-73 with footnotes. XXXV The word art has been translated by S. N. S, as principal'. The translation is based upon qo's phrase 7777 r. I think that 'warder expresses the sense of better than principal. For, in spite of the fact that all the sense-organs bring their percepts to the TCUT, the latter itself receives these percepts for delivering them to go, as is clear from the next *. The criticism of S.N.S would have been right of pain were to retain these percepts for itself and not present them to the Spirit. Therefore, the three-fold pacut acts as a warder for the Spirit and not as the principal (one). XXXVII 4790 interprets both the lines of this ENT El as the causes of the superiority of peo, on the other hand, inter- ·38 TATTVA-KAUMUDĪ (XXXVII Prets the first line as the cause of the second;-because intellect brings about the entire enjoyment of the Spirit, therefore, it brings about also the discrimination between the Spirit and the Nature. HTT quotes the following speech of अड्कारो धियं ब्रूते मैनं मुप्तं प्रयोधय । प्रबुद्धे परमानन्दे न त्वं नाहं न तजगत् ॥ मयि तिष्टत्यहङ्कारे पुरुषः पञ्चविंशकः । तत्त्ववृन्दं परित्यज्य स कथं मोक्षमिच्छति ॥ योऽमी सर्वेश्वरो देवः सर्वव्यापी जगद्गुरुः । देवीति पदमुच्चार्य हा मयात्मा लघुः कृतः ॥ माटर further remarks हि भगवतः कपिटश्य मते किमपि कर्तव्यमनुठेयतया, किंतु सांख्यान पञ्चविंशतितत्त्वज्ञानमेव साधण वैधर्येण च नि.प्रेयसहेमु । उक्तंच- हम पिब टल मोद नित्यं विषयानुपभुञ्ज कुरु च मा शवाम् । यदि विदितं ते कपिलमतं तत्प्राप्स्यसे मोक्षमाख्यं च This verse is more of trade against the wirr philosophy than an exposition. XXXVIII in para 185. read भूतान्याकाशानिटानलमलिलायनिरूपाणि. Why तन्मात्राs are called अविशेषs?-This has been explain. ed by गोड and माठर as देवानामेते मुखलक्षणा विषया दु.खमोहरहिता, wluch is wrong For, Parats, being evolved out of fagott प्रति, cannot be said to be devoid of दुख and मोह ( रजम् and #98). Therefore, the explanation of apao, vic., gari शान्तबारिरस्त्यपभोगयोग्यो विशेष इति मात्रशम्दार्थ: is better. That 19. all the Attributes are present in the #791TTs, but they are not patent enough to be enjoyed. . XXXIX The specific elements are divided into three divisions "(!) Subtle body: (2) those which are born of father nnd mother; and (3) gross substances of inorganic matter.....**** ·-XLI) NOTES 39 It (subtle body) becomes 'specific' by the aggregation of the subtle elements which in themselves are 'non-specific or diversified" (Davies, p. 76). But, according to 9999, rett anta: (Kär. 40);-the subtle body is called specific because it is endowed with the sense. organs possessed of the qualities of calmness, violence and delusion. XL पूर्वोत्पत्रम्-According to वाच., cach Spirit is endowed with a subtle body at the beginning of the creation. But according to ti. #. Apaga (III. 9). There is an aggregate of subtle bodies which is created in the beginning. CP. विज्ञान०. लिङ्गशरीर, सघ सर्गास समधिरूपमेकमेव भवति, इत्यर्थः. Then, how do the subtle bodies separate? To this, the 7 replies - A (III. 10 they are separated or differen. trated according to particular actions. On this AATT.com. ments-ययपि सादी हिरण्यगर्भोपाधिरूपमेकमेव लिगम. तथापि तस्य पश्चाद्वयक्तिभेदो व्यक्तिरूपेणांशतो नानात्वमपि भवति। But, is not this idea of हिरण्यगर्भ foreign to सांख्य ? According to this FitFl, the number of the constituents of Port is esghteen, but according to it is seventeen Anna has ingeniously removed this discrepancy by saying- महबारम्प च बुदावेवान्तभावः । XLI A distinction should be made between for and for the The latter is the vehicle of the former, which consists of thirteen principles. vs., intellect, ego, mind, five organs af sense and five organs of action, and which is referred to as भटमात्र. पुरुष; in the authorty quoted by वाच. The reading of गोड and मार is बिना भविशेषः, whileas वाच has बिना विशेष: वाचcalls the मुश्मगरीर as विशेष in Karika x..

·39 TATTVA-KAUNTUDI (XXXVII - । prets the first line as the cause of the second;--because intellect brings about the entire enjoyment of the Spirit, therefore, it brings about also the discomination between the Spirit and the Nature. He quotes the following speech of अहङ्कार- अहङ्कारो धियं ब्रूते मैनं सुप्तं प्रबोधय । प्रबुद्धे परमानन्दे न स्वं नाहं न तजगत् ।। मयि तिष्टन्यहङ्कारे पुरुषः पञ्चविंशकः । नत्त्ववृन्दं परित्यज्य स कथं मोक्षमिच्छति ॥ योऽसी सर्वेश्वरो देवः सर्वव्यापी जगद्गुरुः देहीति पदमुच्चार्य हा मयारमा लघुः कृतः ।। माठर further remarks-न दि भगवतः कपिटम्य मते किमपि कर्तव्यममुष्टेयतया. किं तु मांख्यानां पञ्चविंशतितत्त्वज्ञानमेव साधर्येण वैघर्पण च नि.श्रेयसहेतु । उनं च- हम पिरल मोर नित्यं विपपानुपभुत पुरु च मा शहाम् । परि विदितं ते कपिटमत तत्प्राप्यसे मोक्षसाल्यं च ॥ This verse is more of tirade against the fien philosophy than an exposition. XXXVIII In para 185, read भूतान्याकाशानिटानलमटिलावनिस्पाणि Why सन्मात्राs are called अविशेषs?-This has been explained by गोड and माठर as देवानामेते मुखलक्षणा विषया दुःखमोहरहिता. which is wrong. For, तन्मात्राs, being evolved out of त्रिगुणात्मिा प्रशत, cannot be said to be devoid of ra and मोड (= रजम् and Ayol). Therefore, the explanation of ara, dir., ami मान्तवादिरम्त्युपमोगयाग्यो विशेष इति मात्रशब्दार्थ:. is better. all the Attributes are present in the तन्मागs, but they patent enough to be enjoyed. That is, are not XXXX The specific elements are divided into three divisions- "(1) Subtle body: (2) those which are bom of father and mother: End (3) gross substances or inorganic matter........

·--XLI) NOTES 39 It (subtle body) becomes 'specific' by the aggregation of the subtle elements which in themselves arc 'non-speclic' or diversified" (Davies, p 76). But, according to areo, matt Trafinent: (Kár. 40);-the subtle body is called specific because it is endowed with the senseorgans possessed of the qualities of calmness, violence and delusion. XL Tatay 4-According to 17, each Spirit is endowed with a subtle-body at the beginning of the creation. But according to Ri. 4. ( 111.9 ). there is an aggregate of subtle bodies which is created in the beginning. Cf. विज्ञान.लिकपर, तप सगांदा समष्टिरूपमेकमेव भवति. इत्यर्थ.. Then. how do the subtle bodies separate ? To this, the 47 replies a.tar(IIl. 10 )—they are separated or differentiated according to particular actions. On this fama comments-यपि मा हिरण्यगर्भोपाधिरूपमेकमेव लिङ्गम, तथापि तस्य. पवादयतिमेरो प्यनिरूपणांनी मानात्वमपि भवति । But. is not this idea of हिरण्यगर्भ foreign to सांव्य ? According to this witzt, the number of the constituents of gut is eighteen, but according to 7. it'is seventeen. Ant has ingeniously removed this discrepancy by saying- अहकारम्य च बुरावेवान्तभांव.। XLI A distinction should be made between fra and nutre The latter is the vehicle of the former, which consists of thirteen principles, vis., intellect, ego. mind, five organs of sense and five organs of action, and which is referred to as अगुदमात्रः पुरुषः in the authority quoted by वाच.. The reading of गोड and माठर । विना अविशेष , whileas वास has विना विशेष : वाच. calls the मुश्मशरीर as विशेष n Karika xL.

·TATTVA-KAUMUDI [XLII- So विना विशेष: means विना ममः शरीर:. But this is confusing because, to say that the fai composed of thirteen principles) cannotlexust without मुश्मशरीर (composed of लिङ्ग and पञ्चतन्मात्राs) is not logical. tirgo's explanation is better when he says that Rs cannot exist without sêiras dis., the five subtle elements. चन्दिका gaves a different opinion of some commentator :-चिनु स्थूटशगंगवश्यकत्वाभिप्रायमिमिति वर्णयन्ति । तथा हि, लिङ्ग समुदायात्मकं टिशरीरं विशेष स्थूलदेईविना निराश्रयं सत्र तिति, किन्तु स्थूल शरीपमानित्यंत्र तिष्ठति । अतोन लिङ्गशरीरेण स्थूलवारीरस्यान्यपासिद्धिरिति मावः। XLIII According to 97 and 374 dispositions may be divided Iike this भावाः चकृताः । प्राकृताः T करणाथयिण: कार्यायिणः The S179143, which are innate, are of four kinds, vis., 8. शान. वंगण्य and ऐश्वर्य. They belong to कपिल only. Those depending on the instruments (करणापिणः) are cight vis.. धर्म, अधर्म, मान, अशान, वैराग्य, अवगम्य, ऐश्वर्य and भनश्चयं. Those dispositions which depend on the effect or body (कायांत्रपिण:) are also eight, viz., five when the body is in the womb and three, i, e., childhood, youth and old age, when the body is outside the womb. Tie and FT, however, divide the This into three kinds-मांमितिक, प्राकृत and वकृत. धर्मशान, वैराग्य and ऐपर्य are born along with कपिठ, so they are सांसिद्धिक or cognate in his case: but they come to सनर, सनन्दन, सनातन and सनरकुमार (the four sons of 2) after their birth, and are therefore, ATTROT natural in their case. 'The 477 or acquired dispositions reude in ordinary human being, and depend upon the instruments and the effected body.

·-XLVI) NOTES 41 Y XLIV and XLV According to 95T, the fr rises to the eight states by practising virtue. The states are ब्राझ, प्राजापत्य, ऐन्द्र, पित्र्य. गान्धर्व, याक्ष, राक्षम and पंशाच गोट gives सौम्य for पिश्य, and याव, has been dropped in Wilson's text and ours, but is given in the Benares edition. By practising vice, the Dirt sinks to the five states of पशु, पक्षी, मग, सरीमृप and स्थावर. The PITTET, according to ara, is due to the dentification of the Spirit with itself; but 15T includes the eight kinds of evolvents . (7fats) in this bondage. The metu, according to 19, is the identification of the Spirit with the fans of fat (i, e. the evolutes); but according to atst, this bondage is brought about by making the eight states, dis... the * ET, SATTY and others, as the sammum bonum. These three kinds of bondages are explained by pao at length in his तरवाशारदी on योगभाप्यI. 24. The word प्रकृति प्रकृतिलयः, stands for महाहवारभूतेन्द्रियाणि, according to arº; but, according to tirgo and T. the word denotes प्रधानद्धपहारतन्मात्राः XLVI For the crticisun of Keith, see Sovani (p. 424 ). This creation of intellect or "the conduct of the human understanding" (Davies, p. 84), distinguished by Ignorance, Incapacity, Contentment and Attainment, is divided into fifty kinde Pico and Htet illustrate all these four states by means of an example of post. There is feugia, when you are in doubt, whether you are seeing a man or a post. There is at, when even after seeing the post clearly, you are not entirely free from the doubt. There is , when you do not want to move the doubt as to the identity of the post. There is for when you succeed in establishing the correct identity of the ·42 TATTVA-KAUMUDĪ [XLVI-- post The explanation of ara. is better. is that which obstructs the path of the Spirit to liberation. "Incapacity (Haiti) arises from the imperfection d senses Acquiescence or Contentment (are) is a passive state of intellect Perfection (fara) means perfect knowledge, not completeness in moral virtue." (Davies, pp. 84-85 ). XLVII विपर्यय or अविद्या is of five kinds:-अविद्या, अस्मिता, राग, द्वेष and अभिनिवेश, which, are called तमस, मोह, महामोह, तामिस्र and अन्धतामिस by the कारिका. XLVIII 295 or startet is of ciglt kınds and arises on account of identifying the Spirit with Nature, Intellect, Ego, and the five subtle elements. मोह or अस्मिता is also of eight kinds The gods and the rest consider the eight varities of Altainment or felis as the summum bonum. AGHIE Or Tu is of ten kınds and arises from the attach. ment to the objects of five senses; these objects are ten, five belonging to gods and five to human beings are or any is of eighteen kinds, and arises from the hatred towards one or the other of the ten objects of sense ( mentioned above ) and the eight varieties of Attainment or fafas. अन्यतामिम or अभिनिवेश 1s also of eighteen kinds and anses from the fear of losing the eight fefes or the ten objects of sense. Or it may be the fear of death which might obstruct the enjoyment of these eighteen objects. a. # ergafufia: श: स्वरमाही मेरपि जातमावस्य प्रत्यशानुमानागमरममारितो मरणाम उरल्यामकः पूर्वजन्मानुभूतं मरणदुःखमनुमापयति (य्यासमाय on पो. सू. "UZTATZTa on" (30 p. 51 ) Thus, there are 62 kinds of faigs.

·-.] NOTES 43 XLIX The quotation in aras, enumerating the list of the injuries to organs, is found with a vanant { मुग्धता: for मन्दताः) in the Arteaga ( Chow. S. S. No. 246, p 77). O uses " (or paralysis) for कुड, and उपजिहिका for जहता Cr. निहाया जास्यम्," in जय०, p.52. माठर and गोड adopt गुदावत for उदावर्त = obstruction of bowels). HET ( and not fire, as S N S says, page 91, in ) reads आध्यात्मिक्यःn place of आध्यात्मिका:. आध्यात्मिका:is graminatically wrong.asआध्यात्मिकs derived from अध्यात्म+ठभू("अध्यात्मादेठभिष्यते" वार्तिक on पाणिनि IV. 3.60). आत्मनि =अध्यात्म, 1s an अव्ययीभाव compound in the sense of locative case, according to "अव्ययं विभक्ति" पाणिनि II. 1.6 Then the feminine termination डीप् (and not टाप् ) is added to आध्यात्मिक by the मुत्र o पाणिनि, "टिट्टाणम्' IV. 1 15 and the form will be 3772479 PT. The names of external varieties of Contentment vary with different commentators: वाच जय० माउर. गौड० 1. पारम सुतारम् तारम् मुतमः 2. सुपारम् सुपारम् सुतारम् पारम् 3. पारापारम lost मुनेत्रम् मुनेत्रम् 4 अनुत्तमभिः अनुनमांभः समरीचम् अनुतमांभमिकम् 5 उतमांभः उत्तमांभः उत्तमांममिक्रम मारीकम् IF अर्जन, क्षण, क्षय. भोग ( or संग, according to गांड) and हिंसा are named in thevrder given above, then गोड calls the last two as भारीक and अनुत्तमांभसिक respectively-- which is against the order observed by other commentators. My teacher, the late Mahamahopadhyâya P. Rimāvatāra S'arma has tried to explain these varieties of afe as follows: धनार्जनदुःस्वपारमापयित्वात् पायख्येयं तुष्टिः । ......... अनोपदर्शनापि *- -- ·TATTVA-KAUMUDI [LI- पदाचिद्रोगाभिाषेण प्रवृत्ति. स्यान्, खणभयार्तस्य नु प्रवृतेरतितराममंभत्र इति तदीयायास्तुष्टे: मुपारता, क्षयं भावयनः कदाचिन् प्रवृत्ति. कदाचिदप्रवृत्ति. इनि तदीया तुष्टिः पागवाराख्या ( read पागपागल्या!), भोये रोगभयं भावयत- स्तुष्टिः स्वार्थपरेति तस्या उत्तरेतराम्भस्तम. हिंसापतम्तस्यास्तुष्टेस्नु कारण्य- मुटकन्चादुरामाम्भस्त्वम् ॥ बालराम. pp. 219-220. LI No commentator has given the names of असिडिक जय० which gives them-तासां चासिद्धीनां मोपमुरणमानरमित्याग: (१) संज्ञा:-- has a dcfective reading. arao criticises the view of some writer in para 237. This view, as has been shown by me in my article 1" Jayamangala and other commentaries on the Samkhya-Karikās", Indian Histarical Quarterly, Vol. V, in, p. 429), belongs to two, this point is of great importance for the question of the relative chronology of the different commentaries. I have discussed it in my article referred to above, Following is the scheme of the division of Pofas according to वाच 1. अध्ययन 2. - 3. 4. मुहमाप्ति । 1 5 8. मोन्मान 6प्रमोद 7. मदित The last three are the effects of all the remaining five together.

·-LIVI NOTES While 27€ construes 89 as ant and refers by it to विपर्यय, अशक्ति and तुष्टि, विज्ञान (on सां. म. III.44) explains अहुरा as आकर्षक and refers by it to the three मिkिs, cis. अह शद and अध्ययन, leaving मुहत्याप्ति and दान as of secondary importance. He critrcises वाच० as follows-कश्चित्वेतासामयसिद्धीनामहगो निवारकः पूर्वविवियो विपर्ययातितुष्टिरूपो भवति रन्धकत्वादिति व्याचष्टे तन्न। नुष्टय. भावस्याक्तितया बाधियादिवत् मिद्धिविरोधितालाभेन तुष्टचतुष्टयो. सिद्धिविरोधि- त्वाममवान्. In reply to this it may be said that तुष्टि and अनु are not mutually contradictory, but positive gås. See Savani p. 427. LII The word for has been explained as pri gratia by (tara (on Hi, III 45). But this is not correct. ar is right in explaining it as referring to the objects of senses and the two bodies—subtle and gross. Davies remarks :- "Some commentators make the linga itself to be Buddhi (intellect) and bhāvas to be its conditions The former interpretation (i e. ar. H ) is preferable, for the linga, though formed of intellect and other internal organs, is yet something different from them. It is, moreover, conditioned by the state of a former life, which is due to intellect. (p. 90 ) LIY #ahun means where he predominates. It may be asked why this state should not be the human goal, why should men hanker after Art? To this the 7 replies - भावृत्तिस्तवाप्पुत्तरोतरयोनियोगादेयः (मा.म. 11 52). विसान explains at as-तत्राप्यर्ध्वगतावपि सत्यामावृत्तिरस्त्यत्र उत्तरोत्तरयोनियोगायोगेयोनि. जन्मन: सोऽपि टोको देय इत्यर्थ. This very idea is expressed in the next tit. According to it there are sixteen forms of creations- " that is, apparently, each of the four classes of beings ·46 TATTVA-KAUMUDI [LIV-- proceeds from four modifications of nature: or from the invi sible principles, from the subtile rudiments, from, conditions or dispositions of intellect and from the gross elements (Wilson, p. 220). It seems that गोड takes देव, मानुप and Företa ( = two, 79 and CVET), and divides each of them into four classes, vis, अभौतिक, लिङ्ग, भाव and भूत. LV पतन्जलि also expresses the same idea-परिणामतापसंस्कार दुर्सिगुणवृत्तिविरोधाच दुःखमेव सर्व विवेकिनः (यो. मू. II. 15). Compare also , समानं जरामरण दु.खम्' (सां. सू. III.53). स्वभावेन is explained by चन्द्रिका as स्वत एव सर्गो दुखरूप:. विवेकिनामिति शेपः। माठर reads in place of तत्र, and समासेन in place of Faurea in the text. The former term he explains as fügt 'and the latter as संक्षेपण. LVI The illustration of a cook cited by वाच. and the (सां.मू. 11163) विविक्तबोधात् मृष्टिनिवृत्तिः प्रधानस्य सूदवत् पाके, has got this disadvantage thatv is चेतन, The illustration of गौह rics यथा कधिन् स्वार्थ पक्त्वा मित्रकायर्याणि करोति, has the same dis. advantage. The second illustration of free, vie., aut कुम्भवत् प्रधान पुरुषार्थ कृत्वा निवर्तते. 1s better, because कुम्भ 19 non. intelligent. चन्दिका quotes two योगसूबs n support of the purport of this कारिका-नर्थ एव दृश्यस्यात्मा" (II 21) and "कृतार्य प्रति नर- मप्यनष्टं तदन्यताधारणत्वात् ( 11 22 ). - LVII माम्पत्यभिचार I The syllogism of the प्रतिपधिन् is धेतनानाधिष्ठित अचननं प्रवृत्तिशून्यर, अचेतनत्वात्. पाश्विन् ।

·LXI) NOTES 47 Now, the साध्य । प्रवृत्तिसन्यम् The सिद्धान्तिन् says that we can show a case which is the reverse of your syllogism. That is, धेतनानपिठितं अचेतन अपि प्रवृत्तियुक्तम्, अचेतनत्वात्. क्षीरवत् । Here we have साध्यश्यभिचार Now, the faz says that your case does not bring about the leafart, because, even in your case we shall assume it as the cause of it. To this the father replies in Your argument is not sound, because a nor art can act only with the motive of Fin or कारुण्य But, it would be absurd to impute any motive to God, much less these two motives. ATEST, firco and opero, interpret this to as illustrating the प्रवृत्ति and निवृत्ति ( of प्रधान ) both. while as वाच° speaks of प्रवृत्ति only. LVIII TC94 mcans (231; but it is only a blind instinct or activity. whuch is the nature of the three T in Free philo. sophy. It is not the foot of the 1973 according to whom It is the quality of a sentient being. LXI This it has given nse to a great controversy. With whom should we construe the word ? Is it w which feels that there is nothing IFAIAE than 7TH or is it that itself which feels that there is nothing TT than myself ? The first meaning is adopted by Tat: 27** and it would seem to mean that it is the author of the tri who feels that there is nothing FTATITT than fifa. The next diffxulty is about the meaing of the term IT TOT 579 explains it by ' subtlety'. 079 and that by bashfulness, and to by enjos ability.

·48 TATTVA-KAUMUDI [LXT- Again, in the sath कारिका, प्रकृति is compared to a नटी but here toaकुलवधू. As to the existence of another कारिका on the basis ofगांडर, see my foot-note to the text of the feet and introduction "पुनर्न दर्शनमुपैति पुरुषस्य"-वाय. explains it as-अप्रमत्तां यर्थनां परपुरपान्तगाणि न पुनः पश्यन्ति । This is not a good interpretation. गोड ts much nearer the mark when he says-अहमनेन परपुरपेण दृष्टास्मीत्यस्य पुंसः पुनर्शनं नोपति । LXII यथा जयपराजयां भृत्यगती etc. (वाच० ) 19 evidentely derived from व्यासभाष्य-"यथा जय. पराजयो वा पोहपु वर्तमान, स्वामिनि व्यप- दिश्यते" (यो. मू 1 24 ) LXIV The word तत्त्वाभ्यास, according to जय०, गांडand माठर, imeans the अभ्याम or practice of the twenty-five तस्व. वाच.. clanfies this अभ्यास as तत्वविषयज्ञानाभ्याम, which leads to the realisation of the distinction between पुरुष and प्रकृति The following scheme shows the different interpretations of the phrases नास्मि, न मे and नाहम, as given by various commentators.-- वाच माटर गोदर जप० मास्मि अह क्रियावान नाम्म तरवानि । नाहमेव भवामि। सूक्ष्मशगैरे भौतिके नाम्मि। भवामि, अपि तु प्रतिः। न मेन मेम्वामितास्ति। न मे तस्यानि। न मम शरीरम, न ममेरमपितु यतोऽहमन्यः प्रश्तेः। शरीरमन्यत्। भहकीम | नाहं तत्वानाम् । अहसाररहिता-माप्यहं प्रकृतिः । ऽहम्। - ·-LXVI NOTES The quotation - CTN, etc.. given by es, is also found in this on 1. R. I. 50. where to reads म बायोलारिमपिm place of बायोऽपत्नवरपि. The meaning of the verse is--निरूपद्रयः यो भूतार्थः, सदुपरक्षितः स्वमायो यस्य, तस्य ज्ञानग्य रिर्पयः, भपलरवपिन पायःईलत्वातनः निपार - free from all (the) llaws (of orgia, etc., according to the 13). ari = truth ( Ema, according to the tras), F101: contradictions in the shape of mia, according to the fr ). INI, etc, = although there is no effort to free this site of 191 from the flaws of Jaf1954, yet this 377 is not contradicted because of jg pastial to it. वाघ's Introductian hero arours the reading अनादिमवापि, wluich will mcan-although 1991 is war." LXVI "शिषम्यानिमपि प्रावतीमावरागमा 'सरगम' मन्यते । ( 71, nara 271 ) = on account of ignorance, the Spirit thinks that as the enjoyable products of Nature, rit, sound and the rest are for my sake. so the discriminalne knowledge Immaght about by Nature (and hence a product of Nature ) is alw for my sphe. an niny.The edea in that wine and fitt arc for the purpose of the Spint licc.cris). They urge the Nature into activity. But, alter the Sprint has criayed the product of Nature and hiss attained the discriminause knowleidže, there remains no piher purpose of use Spni. visa and WTIT are mente miSi, in the chic of this particalar Spirit, wine and with carinat urge de Nature inin activity.